M'-i :>*"v^> M^ wM''^ ■^if*- ^^^^^■%^[ 9t',^:.\ s^:.:^'^^!h^y^*' ■1*;.' <■: / t v^-^ ..:*o ^-v^t^^ ■:?v; i^i^i^^¥ Mas:^;^ -.»K . v.*^' Our SAVIOUR'S DIVINE SERMON ON THE M O U N T, CONTAINED In the V^^ Vr\ and Vir^,€}iapters of St M A T T H E #^s Gofpel, EXPLAINED: And the Praftice of it recommended in divers Sermons and Discourses, In FOUR VOLUMES. To which is prefix'd, A PARAPHRASE on the whole Sermon on the Mount: And Two Copious Indexes annexed ; one of the Scriptures explain 'd, the other of the particular Heads treated of in the Work. \..^^ , By JAMES B L A I R, M. A. Commiffary of Firgima, Prefident of William and Mary College, and Re6lor of WilUamJburgh in that Colony. The Second Edition. WITH A Recommendatory Preface by the Reverend Dr WATERLAND. VOL. IV. LONDON: Printed for J. B r o t h e r t o n, at the Bible in Cornhill; and J. Oswald, at the Rofe and Crovjn m the Poultry, Mdccxl, THE . CONTENTS. R SERMON I. ASH Judging co7idemnedy Matth. vii. i. ~ Page SERMON ir. the Judgment of Cenforioufnefs y Matth. vii. i, 2. 1 8 SERMON III. The Beam in our (nvn Eye', the Mote in our Brothers Eye, Matth.' vii. 3. 3^ SERMON IV, The Hypocrijy of rajh Judging^ Matth. vii. 4, 5. 48 SERMON V. The Salifications ft for Cenfurers, Matth. vii. 5, 6. 62 SERMON VI. Cenforioufnefs to ourfehesy Matth. vii. 5. 78 SERMON VII. The Duty of fraternal Admonition, Matth. vii. 5. 95 SERMON VIII. Perfons excepted from fraternal Admonition, Matth. vii. 6. 109 SERMON IX. Importunity in Prayer, Matth. vii. 7. 1 27 SERMON X. The Salifications of Prayer, Matth. vii. 7, 8. 1 43 SERMON XI. God's Lo've to us, and our DutyHo him, Matth. vii. 9, 10, 11. 159 SERMON XII. The Sum of our Duty to our Neighbour, Matth. vii. 12. 175 SERMON XIII. Our Duty to our Neighbour made m%re eafy, Matth, vii. X2. 191 SERMON CONTENTS. SERMON XIV, The hroad and narronv Way, Matth. vii. 13, 14. Page 2 07 SERMON XV. ^e Way to DeJiruBion, and the Way to Life, Mat. vii. 1 3, 14. 223 SERMON. XVI. Who are meant by falfe Prophets, Matth. vii. 15. 238 SERMON XVII. The deJiruBive DoSIrine of falfe Prophets, Matth. vii. 15. 253 SERMON XVIII. The Fruits thereby to knoiv falfe Prophets, Mat. vii. 15, to 21. 268 SERMON XIX. Falfe Hopes of Heaven, Matth. vii. 21, 22, 23. 282 SERMON XX. General Ohfervations from the Sermon on the Mount, Matth. vii. 24. SERMON XXI. ^^"^ The right Hearers of Chriji'ss Sayings, Matth. vii. 24. 312 SERMON XXII. The ^:fe Builder, Matth. vii. 24, 25. 327 SERMON XXIII. The foolijh Builder, Matth. vii. 26, 27. 340 SERMON XXIV. The good EffeBs of this Sermon on the Hearers, Matth. vii. 28, 29. SERMON S E R M O ISt jl. Mat. VIL i. Judge noty that ye be not judged, Ver. 2. For with ivhat Judgment ye judge ^ yefiall be judged: and with what Meafure ye 77iete^ it Jhall be meafured to you again, , Ver. 3. And why beholdefi thou the Mote that is in thy Brothers Eye^ but confiderejl not the Beam that is in thine own Eye ? Ver. 4. Or how wilt thou fay to thy Brother, Let me pull out the Mote out of thine Eye ^ and be-- hold, a Bea?n is in thine own Eye ? Ver. 5. T'hou Hypocrite, firfi cafi out the Beam out ofthijie own Eye ; and then fait thou fee clearly to caji out the Mote out of thy Brothers Eye, Ver. 6. Give not that which is holy unto the Dogs ^ neither caft your Pearls before Swine, left they trample them under their Feet, and turn again and rent you. The Firft Sermon on this Text. SHALL not need to trouble you with the Connexion of thefe Words with thofe that went before, any fur- ^^^^^^^^ ther, than to acquaint you, that this is another Inftance of the Deficiency of the Righte« oufnefs of the Scribes and Pharifees, and of that Vol. IV. B Part 2 Rajh Judging [SerMo Part of Duty, wherein our blefled Lord would have our Righteoufnefs to exceed theirs. As they were a fort of People, who thought them- felves capable, and had a Right to admonifh and reprove others ; in the exercifing of this Duty, they fell into fome very grofs Faults, which our Saviour thought it neceffary to prevent in his Difciples -, fuch as a too good Conceit of them- felves, and too bad an Opinion of others ; and confequent to thefe, the paffing of rafh Judg- ^lents on others, and taking upon them to cor- real, cenfare, and condemn them, when, in the m^ean time, they overlooked their own Faults, and could not endure to have them in the lead obferyed or reproved. So much for the Con- nexion. I come next to confider the Words themfelves. In them we have thefe Three Things* 1. A Prohibition of Cenforioufnefs, or rafh Judgment. Judge not, 2. An Enforcement of this Prohibition, by leveral Reafons, fuch as, (i.) That this Pradice expofes us both to the Cenfure of Men, and the Judgment of God. (2.) That it is a Pradlice highly unbecoming us, who have fo many great Faults of our own, to be fo iharp-fighted as to our Neighbours, and fo cenforious of them. (3.) That we are very unqualified for adminiftring Cenfure and Correftion to others, while we are fo guilty our felves, and fo blind as to that Guilt. {4.) That this Practice is a clear Proof of our Hy- pocrify. (5.) That there are two Qualifications carefully to be obferved and complied with, be- fore we attempt the duty of cenfuring others ;' one with relation to the Cenfurers, the other I with I.] condemned. Mat. VII. i. -^ with relation to the Offenders. With relation to the Ceniiirers, That they firft find out and amend their own Faults. And with relation to the Offenders, That they be in fuch a State, as to be capable of receiving Benefit, and not likely to grow worfe by our Admonitions and Reproofs. 3. The Antithefis, or oppofite Duty to this Cenforioufnefs, or rafli Judgment 5 which con- fifts in thefe Three, (i.) In a ftrid Examination and Amendment of our felves. (2.) In a Love and Charity to our offending Brother. (3.) In admi- niftring the Duty of Fraternal Correption to our Neighbour himfelf, in all Humility and Sin- cerity j inftead of expofing him to the Reproach of others. I. I begin with the Prohibition of Cenforiouf- nefs, or rafli Judgment ; which, I fuppofe, will be fufficient for our prefent Confideration. But before I fpeak of the Prohibition, as confidered in it felf, it will not be improper to confider it as it has relation to the Scribes and Pharifees ; both becaufe that is the general Scope our Saviour is purfliing, the raifing his Difciples to an higher Pitch of Duty, than that which was taught by the Scribes and Pharifees; and becaufe the keeping them in our Eye, as our Saviour did, affords no fmall Help towards the Underftanding of his Meaning in all thefe Duties : it being his plain Defign in them all, to teach us thefe Duties in a perfcder Manner than they were taught by thofe Jewifh Dodors. To confider then the Phariiai- cal Spirit in this refped:, there are thefe following Particulars remarkable in it. B 2 I. They 4 RaJIo Judging [Serm. 1. They had a great deal of Pride and Self- conceit ; as if it had belonged to them to be Dila- tors to all others, and to be the common Obfer- vators and Cenfurers of others. This Pride was fed not only by a pofitive Contemplation of their own Virtues and good Qualities, and by a wilful Blindnefs as to all their own Faults and bad Qua- lities ; but more efpecially by a comparative Con- templation of their Neighbour's Failings ; as is very plain from the Pharifee's Devotion, which is all blended with his Pride, both pofitive and comparative, Luk. xviii. ii. God^ I thank thee^ fays he, that I am not as other Men are. Extor- tioners^ Unjuji, Adulterers^ or even as this Fubli- ean. There's his comparative Pride, and rafli Judgment of others. Then follows his pofitive Pride, his Contemplation of his own good Qua- lities. I fafl twice in the JVeeky I give Tythes of all that I popfs, 2. They had in their Minds a great Contempt of, and a great Uncharitablenefs towards all other Perfons, that were not of their own Sed: and Par- ty. It is plain from the Scope of that Parable, Luk, xviii. 9. that our Saviour fpoke it againjl Jojne who trujled in them/elves as being righteous^ and defpifed others. And who thefe were, ap- pears plainly by introducing the Pharifee into the Parable, and reprefenting him as acting fuch a Part : fo that the defpifing of others was a Part of their Character, as well as the having too good an Opinion of themfelves. 3. Agreeably to this inward Difpofition of their Minds, they were very cenforious of others ; that is, they were both very apt to pafs a Judg- ment upon their Neighbour 5 and likewife to be I ' fevere I.] condemned. Mat. VII. i. 5 fevere in that Judgment; making Faults wher^ there were none 3 and aggravating them where they were. 4. When they had made this rafh Judgment in their own Minds, they did not content them- felves to contemplate it there, but took all Oppor- tunities to vent it in their Words and Adions ; carrying themfelves haughtily and fupercilioufly to others : Stand by thyfelf^ coJ7ie not near to me^ for I am holier than thou % Ifa. Ixv. 5. was the Language of their Tongue as well as their Heart ; then they made no fcruple moft unmercifully to flander, defame, and injure all that were not of their own Kidney ; and to oppofe them in all their Interefts and Pretenlions. And often thefe rafh Judgments of theirs proceeded a great deal further, even to the ftirring up of violent Perfe- cutions againft all that flood in their Way ; thinking they did God good Service by fo doing. 5. In all Companies they were the Dilators, the Obfervators, the Reprovers, and Monitors. It was a Crime for a Man to fee with his own Eyes, and not with theirs ; or to make ufe of his own Reafon to any other Purpofes, except to pro- mote their Notions and Interefts. They were a violent, unmerciful Party, which carried all down before them ; and would cram their Senti- ments right or wrong down Peoples Throats, or elfe there was no Quarter to any one that differed in the leaft from them. 6. In admonidiing and reproving their Neigh- bour, their Aim was not.fo much his Edification and Amendment of Life, as the gaining him over to their Party 5 or if they could not compafs that, the running him down, and expofing him. B 3 One 6f Rajh "Judging [Serm. One Thing perhaps ye may wonder at, in this Defcriptionof theralh Judgment of the Pharifees, that it feems to be rather a Defcription of fome perfonal Faults, than of the Spirit and Principles of a Party; and therefore fome may think that it doth not belong fo properly to this Subjeci:, where our Saviour is correding the Pharifaical Righteoufnefs. But I anfwer to this, that it is not their perfonal Faults, but the Spirit of the Party, our Saviour is here guarding againft ; and that all thefe Things 1 have mentioned are fucb, as had the general Approbation and Pradice of that Sed ; and therefore that it was exceeding proper and pertinent to mention them in this Ditourfe, where our Saviour is diredly faulting that, in which the Scribes and Pharifees placed a great Part of their Righteoufnefs and Holinefs, name- ly, the falfe Zeal which led them fo much to raih Judgments and fevere Cenfures and Con- demnations of others ; and blinded them fo much as to their own wrong Opinions and Pradices. Having thus difcovered what Views our Sa- viour had in bringing in this Difcourfe againft radi Judgments, even the fame which he has been regularly purfuing from the 20th Verfe of the ^th Chapter, as I have feveral Times obferv- ed, in explaining the particular Branches of that Bifcourfe ; namely, the training up his Difciples and Followers to a more perfed Way of Duty than was taught by the greateft Dodors among the Jews, the Scribes and Pharifees ; this will help us not a little, in finding out the true Mean- ing of this Precept, or Prohibition, Judge not^ to which I fliall now apply my felf 5 begging your" I.j ' condemned: Mat. VII. i. ^ your ferious Attention, the Subjedl being full of Difficulty, and of fo large Dimeniions, that it will fcarce be poflible to handle it in its full Ex- tent. To begin then, The Word'/o j^^^g^y is one of that fort of Words, which tho' of themfelves they are of a middle Signification, yet being fre- quently abufed to wrong Purpofes, are come at laft, when applied to private Perfons, to be un- derftood in an evil Senfc. But for finding out the true Senfe of it in this Place, we are to con- fider, that in general an unjuft Severity and Cen- forioufnefs is here underftood, fuch as is defigncd to expofe, wrong, or raftly and unjuftly to con- demn our Neighbour, This I gather both from our Saviour's general Intent, to corredt the Spirit and Pra6tice of the Scribes and Pharifees; and from his particular taxing of this Practice in this Place, with Blindnefs, Self-conceit, Hypociiiy, and want of Charity : and from fome further aggravating Words joined to it in the parallel Place of St. Liike^ Luk, vi. 37. from which I conclude, that Hardheartednefs, Uncharitable- nefs, Cruelty, and Unmercifulnefs, enter into the Charader of the Judging here fpoken of. The Words there run thus: Judge 72oty and ye pall not be judged : condemn not ^ a7id ye pall not be con- demned: forgive^ a7id ye pall be for given. Before I confider the Particulars of the Cenfo- rioufnefs or rafh Judgment here prohibited, it will be neceffary to remove from it fome law- ful or commendable Pradlices, which otherwife might feem to fall under thefe general Words^ judge not, B 4 I. F/r/ 8 RaJJ: Judging [Serm* 1. Firjl then, We are not in the leaft to un- derftand, that the Office of Judges or Magi- ftrates, was intended to be prohibited by thefe Words. For, jfr/?, our Saviour was now preach- ing to a Multitude of private Perfons, {hewing them their Duty. And therefore his forbidding them to judge or condem.n, makes nothing a- gainft the Magiftrate*s Office it felf^ tho' no doubt it makes againft a cenforious or fpiteful Ex^ ecution of that Office : againft an employing of publick Juftice to the private Ends of Spite, Ma- lice, or Revenge. We fliall be the more convin- ced of this, if we confider, that in other Paffages of Holy Scripture, the Magiftrate's Office is e- ftablifhed, and his Duty direded, that ke is not to carry the. Sword in vain, Rom. xiii. 3, 4. but to ufe it for the Terror of evil Doers, and for the Praife of them that do well And we are always to interpret Scripture fo, as that one Paffage of it may not contradift another. The Quakers and Anabaptifts at firft made ufe of this our Text a- gainft the very Office of the Magiftrate, before they had any City or Country of their own to govern. But now, wherever they have any fuch, they find a Neceffity of appointing Judges and Maglftrates : and know by Experience, that no Government upon Earth can fublift without them. 2. Nor is the Authority of any other Superir ours over their Inferiours deligned to be taken a- way or encroached upon by this Prohibition ; notwdthflanding this, Parents may and ought to adminifter Admonition, Reproof, and Corredion to their Children 5 Mafters and Miftreffes, and pverfeers, may by Authority judge of their Ser- vant5 I.] condemned. Mat. VII. i, 9 vants Aftions, and following the Rules of Equi- ty and Difcretion, may reward or punifli, as be« fore. The fame may be faid of Teachers and Scholars, Officers and Soldiers, Governours and Governed, who are all to take their Meafures as to their Duty, from the known Laws of God and Man, and the laudable Cuftoms of the Places where they live, and not to think themfelves pro- hibited by this Rule, or hindred from judging ac- cording to the beft of their Skill and Conidence; provided always, in the Exercife of their feveral Offices, they abftain from all Harfhnefs, and Se- verity, and Cenforioufnefsi which, as we fliall fee prefently, is the Thing here prohibited. 3. Nor, Thirdly, is it dcfigned by thefe Words, judge not, that any Man fhould not ufe a Judg- ment of Difcretion as far as relates to the Condud of himfelf and his Affairs. I ought, for Exam- ple, not to believe every Teacher that pretends to be guided by the Spirit of God as to his Doc- trine 5 but I muft try the Spirits, as well as I can, ^whether they are of God or 720 \ i Joh. iv. i. and order my own Pradice accordingly. Solomon fays, Trov, xxii. 24. Make no Friendfmp with an an-- gry Man, and with a fimotis Man thoujhalt not go. And St. Paul fays, 2 TheJ]\ iii. 6. IVe com- mand you. Brethren, in the name of our Lord yefus Chriji, that ye withdraw your felves from e- very Brother that walketh dforderly. Now, how can we know the a?ig7j Man, or the difbrder" ly Brother, but by making ufe of our Judgment, in fo far as relates to our own Condud ? And tho' we {hould happen to be miftaken, yet while our Judgment goes no further than this, that we judge it more proper for us to forbear the io RaJIo Judging [Serm. the familiar Converfation of fucli a one, till he break off feme evil Habits, which we obferve or judge to be in him ; I fay, tho' we may happen to be miftaken, and the Man may have repented, and become a new Man and we not know it % yet while we do not defame and expofe him, but keep our Mind to our felves, and adt according to the beft of our Knowledge and Confcience, we do our Duty, and in that Caie do not tranf- grefs againft the Rule of my Text, Far lefs, 4. Are they guilty of the Breach of this Rule, who, in the Execution of their Office, do in ever fo fever e Terms exclaim asiainft Vice in p;e- neral, without applying to any Man, by Name or by Defcription, any otherwife than his Guilt may happen to difcover him either to his own Confcience, or to others who know him guilty ; fo that it bed one with a charitable Defign, not of expoiing, but of reclaiming. For this is a facred Piece of Duty and Difcipline often enjoined to then], who have the Charge of teaching and admonifning others. I charge thee before God, fays St. Pauho 'Timothy , 2 Tijn. iv. i. who Jhall judge the ^ick and the Dead at his appearing and his Kingdom : preach the Word, be injlant in fea- fon, out offeafon ; reprove y rebuke, exhort with all Long'fuffering and DoBrine, And to Titus ; Tit. ii. 15. Iheje Tilings fpeak^ and exhort, and rebuke with all Authority. 5. Nor, ^thly and lajlly, are they guilty of the Breach of this Rule, who with a Spirit of Meeknefs, and from a Principle of Charity, and with a Defign to reform, and not to expofe, perform the Duty of Fraternal Correption, that is, of admoniiliing and rebuking the Offending Brother, I.] condemned. Mat. VII. i. n Brother, as it is enjoined Lev.xix. iy» I'hou fialt not hate thy Brother in thine Heart : thou fd alt in a?iy 'wife rebuke thy Neighbour ; a?jd not Juffer Sin upon hi?n. And Luk, xvii. 3. If thy Brother tre/pa/s againji thee^ rebuke him \ and if he re- pent^ forgive him. And fo in feveral other Paf- lages of Holy Scripture. But there are fo many Rules of Difcretion to be obferved in this Duty of Fraternal Correption^ that it is no eafy Mat- ter to perform it aright. The Perfon to whom it is performed, fliould be capable of bearing it with Patience, according to the Advice in the latter Part of my Text, Give not that which is holy unto Dogs, ?2either ca/l your Pearls before Swine-, left they trample them under their Feet, and turn again and rent you. The Perfon who adminifters it fl:iould have no carnal Ends, but altogether fpiritual, according to that Advice of the Apoftle, Gal.v\.\. Brethren, if any Man be overtake?! in a Fault, ye which are fpiritual^ reftore fuch a one, then the Manner follows, in the Spirit of Meeknefs. There muft be nothing favouring of Pride, or Paffion, or Clamour, or Bitternefs, or Refentment j but the utmoft Love and Charity employed in this Work -, fo that it differs exceedingly from the Spirit of Cenforiouf- nefs and ralli judging here prohibited ; which now I come more politively and diredly to con- fider wherein it confifts. In general, as I told you, I take it to confift in a Cenforioufnefs 5 that is, a Love to find Fault ; and this has commonly fome bitter Root of Vice, from which it proceeds 3 fuch as Pride and Va- nity, Malice and Envy, Refentment and Re- venge, Cruelty, or delighting in Mifchief, tho' often. 12 Rajh Judging [Serm. often, I confefs, it flows from mere Cuftom and Thoughtleflhefs, and it breaks out in fuch Adi- ons as prove difhonourable to God, and hurtful to our Neighbour, and feed our own Vanity or Uncharitablenefs. This Defcription of the Vice may ferve in ge- neral ; but that we may have a more particular Notion of it, I fhall endeavour to inftance in the principal Charaders and Expreffions in which it ufes to fhew it felf j for by them we (liall come by a clearer Underftanding of it, than by any ge- neral Defcriptions whatfoever. I. Firji^ In this cenforious Spirit there is al- ways a fecret Joy and Gladnefs to find fault ; whereas in a good Man there is always the quite contrary Temper. The moft charitable Man can't help fometimes his hearing and feeing fuch Things as tend to the forming a bad Charader of his Neighbour ; but then he fees and hears thefe things with forrow and regret ; both for the Difhonour done to God, the Danger to the Of- fender, and the bad Example to others, and heartily wiflies the Repentance and Amendment of the Offender. And the Effed it has upon him, is a great Care and Contrivance to recover his Neighbour, and to ftir up himfelf to a great Caution to refrain from the like Vices, know- ing that he is fubjed to the like Temptations. But now the cenforious Detrador looks upon all thefe things with other Views. He is glad that he can now have the better Opinion of himfelf, when there is fo frefli a Foil to fet him off; he is > glad that fo great a Difgrace and Mortification has happened to any noted Man or V/oman of •another Party or Intereft; nay, his ill Nature doth I.] condemned. Mat. VII. i. 13 doth always fecretly rejoice in his Neighbour's Follies and Misfortunes, and is glad to hear him expofed and blackened in his Reputation ; and on the other Hand, is uneafy to hear any one commended 5 or to fee any one fliine with a Re- putation that does perhaps outdo his own. 2. The cenforious Man is forward to judge, without any Obligation from his Office -, perhaps without any Cleamefs of Evidences, upon fome idle Stories, or bare Sufpicions, Surmifes, and Suggeftions: Whereas a charitable Man is very unwillingly drawn into any fuch Employs he hates to encourage Tale-bearers and Bufy-bodies, and fuch as he knows delight in reporting the worft Things, and in giving them the worft Turn they can of their Neighbour. 3. The cenforious Man has a flrong Bias and Inclination to find his Neighbour guilty ; ac- cepts of very flender Proof to any Thing that tends to his Defamation 3 fometimes makes up what is wanting in Fad:, with his own malicious Suggeftions and fruitful Invention. To be fure, an ill Story lofes nothing at his Hand; he puts the worft Conftrudion upon it that it will bear ; and gives no grains of Allowance on the Side of the accufed or calumniated Perfon ; doth not fo much as fufpend his Judgment, or referve an Ear for the Defendant ; but greedily fucks in Calum- ny, and magnifies and improves it by a fruitful Imagination, till that which in himfelf w^ould be a Mole-hill, in his Neighbour is a Mountain. 4. The cenforious Perfon ufurps the Afcen- dant in all Companies , vilifies every Man's Rea- fon in comparifon of his own, and eveiy Man's Life in Comparifon of his; thinks it impodible that 14 Rajh Judging [Serine, that any Man ihould be free of thofe Vices that he himfelf is addid:ed to ; values no Expedients but his own 5 takes upon him to be the Obfer- vator, the Reprover, the Monitor, the Contriver, and Decider in every Thing ; it is a Crime for any other Man to have any Competition with him ; he muft be the fole Didator y and if he could have his Will, by his own bare Authority would fliut up every Body elfe, that they fliould have nothing to do, but to dance after his Pipe. 5. The cenforious Man allows himfelf an un- charitable Sharpnefs in cenfuring other Mens Faults; never refledting on the Frailty of Hu- man Nature in general, nor his own Errors and Follies in particular; inftead of taking gentle Methods with an Offender, fuch as are apt to lead him to Repentance, he runs him rather into Defpair, by his Harfl:inefs and Severity. Inftead of running cut with Joy to meet and welcome a returning Prodigal, he fcares him away with hard Words, and ill Ufage ; as if he himfelf were not only free from that, and all other Sin at pre- fent, bat fecure that he fhould never be drawn away by Temptation hereafter : Whereas the merciful Man handles his Neighbour's Sores with a gentle Hand, and rejiores him in the Spirit of Meeknefs, Gal. vi. i. 6. He who is addidled to this Judging and Cenforioufnefs^ is not contented to judge and con- demn the evil Adions of his Neighbour ; but he commonly adds fome aggravating Remarks and Aggravations of his own, with an intent to fhew with what an evil Spirit and Intention be did them. He enters upon God's Prerogative, and judges of his Neighbour's Heart and Thoughts; and I;] condemned, M a T. VII. i. ij; and perhaps pronounces Sentence upon him, as to the reprobate State he is in at prefent ; and per- haps too goes further, to judge of his final In- corrigiblenefs and Impenitency ; and fo damns him to the Pit of Hell. Such a vaft Degree of Malice is infufed into this Temper, which yet the Perfon, in whofe Breafl it lodges, is not fen- lible of, and how he is in much worfe Circum- ftances himfelf, than the Perfon he fo liberally cenfures. 7. Another Charader of this judging, cenfori- ous Temper is, that the Perfon in whom it re- fides, never keeps it to himfelf; he is impatient till he fets it abroad 3 not to the Offender, in the Way of Chriftian Admonition ; nor to any good Friend of his, with an Intent that he (hould make that Ufe of it; but to his bittereft Ene- mies, at leaft to thofe he is fore will fet it a going ; and then all their V/its are employed to fet it off, with all the Aggravations of artful Ma- lice, fupprefllng whatever Circumftances might feem to extenuate the Crime, and laying together thofe that may heighten and blacken it; and contriving to make ufe of the whole fo as to do the moft effedual Differvice to the Perfon, and his Friends and Party, in their good Name, or any other Interefl that is moft precious and dear to them. 8. Another Charadler of this cenforious Per- fon is, that he endeavours to fix the Crime of every fingle Perfon upon his whole Party; and to load any Opinion which he has a Mind to blacken, with all the evil Confequences tl>at can be drawn from the Errors and Follies of any of thofe that maintain it; which is a very.un- reafonable, 1 6 Rajh Judging " [Serm. reafonable, as well as a very malicious, Way of Calumny. 9. And Lafily^ This Spirit of rafli and cen- forious Judgment, is near a-kin to Schifm in the Church, Sedition in the State, and a downright Spirit of Perfecution 5 it is commonly the Parent both of a Tongue and Paper War -, it begets and feeds Parties ; it is the Caufe of an infinite Number of private Animofities, Quarrels, and Murders, and even of publick Perfecutions, where the Slanderer has fo much Intereft with Perfons in Power. Of all Men that ever have the Honour to be near to fuch Perfons, they are the moft dangerous for both Rulers and People ; for if their Advice is followed, every Government will quickly become an Hcufe di-* vided againji it felfy and then it is certain, it cannot long Jland, So that this cenforious Slan- derer is the greateft Peft of Human Society. So much for the Charaders by which we may judge whether we are guilty of this Vice or no. But are there no Cafes in which it may be law- ful, even for private Perfons, to judge and cen- fure their Neighbour? I anfwer. That there are fome Cafes in which it may and ought to be done, but that great Care fliould then be taken, to do nothing out of Malice or Partiality, but to go by the Rules of Truth and good Con- fcience, and a fincere Aim at Juftice and Cha- rity. No doubt, when we are obliged to give an Account to our Superiors, either upon Oath or Honour, we ought not to deceive them with falfe Charaders on the charitable, no more than the uncharitable Side. When wc our felves are falfly accufed, and have no other Way to clear our I.] condemned. Mat. VII. i. 17 our own Innocence, but by difcovering the FalC- hood of the Calumniator, there is not the leaft Doubt of the Lawfulnefs of that Pradice ; as when Ziba falfly accufed his Mafter Mephibofheth to David, 2 Sam. xix. 26. it was, no queftion^ very lawful for him to defend himfelf, though by expofing the Falfhood of that wicked Servant. And this, all Cafuifts agree, we may do in De- fence of the Publick, or of our Friends, as well as. of our felves. An Hiftorian, if he cannot do right to the Truth, without expofing Mens Faults, mull: prefer Truth to any private Regard whatfo- cver. Yet all this doth not hinder, but that we fhould be very cautious how we do any thing to hurt our Neighbour's Reputation and good Name ; that we are never to do it falfly, or raflbly ; and even when we have the Truth of our Side, that we are not then to do it, if we can fave his Reputation, without Injuftice to our felves or others. Thus now I have endeavoured to give you a Defcription of this cenforious, rafh Judging, which we are guarding againft in my Text. I find Time will not ferve to confider the Reafons of the Prohibition; nor the oppofite Duty, which are both handled in the Words; which I mud therefore refer to other Opportunities. Now God blefs what we have heard; and infufe into our Hearts this excellent Grace of Charity ; I mean, Charity in judging in our Minds, Charity in fpeaking, and Charity in pardoning; as well as Charity in relieving. Of all which we have a noble Pattern in the Exam- ple of our Lord and Mafter Chrift Jefus. To him, &c. Vol. IV. C S ER- X 8 Tie Jiidgmmt of [S e rm. SERMON 11 Mat. VII. I. 'Judge noty that ye be not judged, V. 2. For "with what "yiidgment ye judge ^ ye J}:all be judged : and with what Meajure ye metey it Jloall be meafured to you again. The Second Sermon on this Text. HAVING formerly read to you thefe Words, together with what follows on the fame Subject, to the End of the Sixth Verfe ^ • I divided the whole into thefe three Heads of Difcourfe, 1. A Prohibition of Cenforioufnefs, or rafli Judgment. Judge not. 2. An Enforcement of this Prohibition by fe- veral Pvcafons. 3. The Antlthefis, or oppofite Duty to this Cenforioufnefs, or rafh Judgment, in feveral Par- ticulars. Now having at that Time fpoke to the Firjl of thefe, the Prohibition of Cenforioufnefs, or rafli Judgment, from thefe firll Words, judge not 5 I proceed now to the Second Head of Dif- courfe, il.j Cenfonoufiiefs, Mat. VII. i, 2. • 19 courfe, namely, the Confideratlon of the Rea- fons with v/hich this Prohibition is enforced : and they are thefe Five ; namely, 1. That this Pra&ce of ra{h judging ezpofes us both to the Cenfares of Men, and to the Judgment of God. 2. That it is a Pradlice highly unbecoming us, who have fo many great Faults of our own^ to be fo (liarp fighted as to every fmall Fault of our Neighbours, and fo cenforious of them. 3. That we are very unqualified for admihi- firing Cenfure and Corrediion to others, while we are fo guilty our felves, and fo blind as to that Guilt. 4. That this Pradlce is a clear Proof of our Hypocrify. 5. That there is an antecedent Duty requi- fite on our Part, before we take upon us to judge and condemn our Brother ; namely, that we firft find out and amend our own Faults, before we become Cenfurers of others. And that there is likewife another Qualification requifite on the Part of our offending Brother, before we take upon us to adminifter our Cenfures and Reproofs to him ', namely, that he be in fuch a State, as to receive Benefit, and not to grow worfe by our Admonitions and Reproofs. It is only the firii of thefe Reafons I intend now toconfider, viz. That the Prac^tice of rafli judging expofes us both to the Cenfures of Mcn^ and to the Judgment of God : for fo much is implied in the Threatning annexed to this Pro- hibition, judge 7iot, that ye be ?jot judged y and that according to our Charity or Severity with Men, God will deal with us, both by the Dif- G 2 penfations 20 ^be Judgment of [Serm. penfations of his Providence in this World, and by his final Judgment in the World to come. For with what Judgment ye judge^ ye pall be judged : and with what Meafure ye mcte^ it jJoall be meafured to you again. This is the firft Confideration fuggefled by our Saviour, and a very terrible one it is, that this rafli Judgment v^e pafs on our Neighbour expofes us to fevere Judgments on our felves. This Threatning is couched in fuch general Terms, that I muft believe our Saviour meant it in the largeft Senfej which accordingly I (hall endeavour to explain and enforce ; and to fhew the Influence it ought to have on our Life and Pradice. I. As to the Senfe of the Threatning, I (hall comprehend it in thefe two Particulars. 1. That as to Mens Judgment and Cenfure, it is commonly fevereft on them, who are harfh and fevere to others. 2. That God, in the Difpenfations of his Pro- vidence in this World, and likewife in his final Retributions in the World to come, doth order Things fo, that they who are forward to judge and condemn others unjuftly, meet with judg- ments ftiitable to their Sins. I. One Thing meant by this Threatning is, that as to Mens Judgment and Cenfure, it is commonly fevereft on them, who are harfli and fevere to others. It is a certain true Obfervation, that the keeping of a good Tongue gains many Friends, whereas the allowing our felves the Li- berty to be jfharp in cenfuring of others, doth at the II. j Ceiiforioiifnefs, M A T. VII. i, 2. 2 1 the long run draw down a great Shower of Odi- um upon our felves, and fo makes our lives very uneaiy. What Man is he that defireth Life, fays the Pfalmijl, Pfal. xxxiv. 12, 13. a?id loveth many Days^ that he mayjee good? keep thy Tojigue from evil ^ and thy Lips from fpeaking Guile, It is very natural for the cenforious Man to meet with this Fate threatned in my Text, that is, of being as much cenfured and condemned himfelf, as he is apt to cenfure and condemn others. For, firft, if we confider the Perfons who are cenfured, we cannot believe but that it isa very high Provo- cation to them \ and that they will endeavour to juftify and defend themfelves; and fuch a Jufti- fication is moft eafily made by deteding the Falf- hood of the Slander ; and the very doing of that leaves an horrid Imputation on the Slanderer. And to meddle fo far as this defenfive Part comes to, even the beft of Men think, and think juftly, they may concern themfelves, in wiping off an unjuft Reproach: But the common Sort of Men go a great deal further than thisj for they think they do not fufficiently juftify themfelves, unlefs they recriminate, and fo endeavour to take away all Credit from the Slanderer, by fliewing him in his own black Colours. I am far from juftifying of this Pradice ; for this cffedually fhuts the Door to Reconciliation, and drives every fecret Slander to an open Breach ; nay, carries on Dif- ferences not by a fair War, but in an unfair py- ratical Way. Yet I mud fay, the firft Aggref- for in Slanders has of all Men the leaft Reafon to complain of this ; for it is but fighting him at his own Weapon, If he will begin and flioot poi- C X fcncd 22 The judgment of [Serm. foned Ballets, he has no Reafon to complain that othei s folloWj and do the fame by him. But it is not only the Perfon immediately in- jured by rafli Judgments and Cenfures, v/ho thinks himfelf concerned in this bad Ufage. The cen- forious Slanderer is generally reckoned an Enemy to Mankind. Every Man is quickly feniible, how foon it may be his own Cafe 5 and how li- able he is to be abufed, in a Way againfl which there is no Guard or Defence. And therefore the Slanderer is very inconfiderateand iTiort-fight- ^d, if he thinks his Injury will only reach the Perfon againft whom it is immediately intended ; it reaches all Men in general ; and it will certain- ly reach himfelf at laii, and be paid Home with Intercft into his own Bofom. As if a diflioneft Trader fiiould not make an univerfal Pradlice of cheating every Body, but only here and there one, againft whom he has the faireft Opportuni- ty ; the Eiied of this would not terminate in the unjuil Benefit he would make of thofe few 5 or the juft Odium he w^ould incur from them : but he w^ould quickly find, by the Decay of his Trade, that he has got the general bad Charaft- er of an unfair Man in his Dealing, and that all People are upon their Guard againft him \ and would fufped: him, even when he ufes them well. It is no hard Matter to apply this that I have faid of the unfair Dealer, to the Slanderer \ hov/ he will quickly lofe himfelf, and be rec- koned a common Enemy of Mankind, and his faife Charaders will lofe all their Venom \ for in ^ little Time no Body will believe them 3 nor his true ones neither. He will find at laft that Mankind are agreed in nothing more about him^ than II.] Cejiforioiifnefs. Mat. VII. 1,2. 23 than to believe nothing that he fays; and that in Juftification of this, finding he is a Man of a proftitme Reputation in many Things, they: will fafpe6t him to be fo in every Thing ; and then he will find by Experience, that there vv^as fome Truth and good Sen fe in the Threatning of my Text; Judge iiot^ that ye be not judged: for with what Judgment ye judge ^ ye Jlmll be judged-, end with what Meajltre ye ?7jete, it fhall be meafured to you again, 2. Another Thing meant by this Threatning in my Text is, that God, both in the Difpen- fationsofhis Providence in this World, and in his final Retributions in the next, will fo order Matters, that they who in their Judgments and Cenfures are harih and uncharitable to others, fnall meet \vith Judgments fuitablc to their Sins ; that is, fach as have a greater Mixture of Severity than Mercv. (i.) I begin with the Difpenfations of Provi- dence in this World. It is true, God does not al- ways punifh Sinners vifibly in this Life; but the Wicked often profper in this World ; for if all had their vifible Punifiiment here, there would be little Occafion for a folemn Day of Judgment hereafter; yet God thinks fit often, for the Vin- dication of his own Honour, to make Examples of Sinners in this V/orld ; and fuch Examples, that their Sin is legible in their Puniflament. And particularly in this Sin of rafli judging or condemning, all Hiflories are full of Inflances of this fort of Sinners exemplarily puniflied in their own Way. This Adonihezek confefi^ed, when he came to have his Thumbs and great Toes cut off in his Captivity, Judg. i. 6. Tljree^ C 4 J'con 24 "^he Judgment of [Serm. /core and ten Kings, havijtg their thumbs and great 'Toes cut off, gathered their Meat under my Table : as I have done, fo God hath requited me. Uaman had mifreprefented and fiandered the Jews to King Ahafuerus, to that degree, that he had obtaiay a cruel Edi6t to murder them, and particularly he had prepared an high Gallows for Mordecai', but it pleafed God to revcrfe all thefe wicked Deiigns, and to bring them upon his own Head. He was forced to do Honour to Mordecai y and the Jews had the Slaughter of their Enemies -, and he himfelf was hanged on the Gallows he had prepared. But it is needlefs to multiply Examples. This was fo common an Obfervation, that it is frequently ufed as a Proverb in the Jewijh Writings, that With what Me a fur e we mete, it Jloall be meafured to us again. And, He that digs a Pit to catch another, com- monly falls into it himfelf, T^he Lord is known by the Judgment which he executeth, fays the Pfalmijiy Pfal. ix. 1 6. The Wicked is fnaredin theWorkvj his own Hands. It is very rare, I believe, that the cenforious Detrador and Slanderer efcapes fe- vere Punifhment in this World ; for I know not any thing whatfoever that makes more Enemies^ or ftirs up more lading Refentments, or is follow- ed with more fatal Confcquences. And it is often obferved. that if an Enemy is ever fo defpicable at prefent, Providence fo orders Matters, that fome time or other it is in his Power to retaliate and make his Friendfliip valuable. The World is fo full of Changes and Revolutions, that there is no Man or Party ever fo much deprefled, but that the Face of Affairs has its Changes, and it is in the Power of the fame Perfons to revenge them- II.] Cenforioufnefs. Mat. VII. 1,2. 25 themfelves of all the Affronts and Injuries that have been offered them by all the mofl railing Rabfl:)akehs, And therefore it is a Part of Wi& dom, to reftrain that Wantonnefs of Wit or Ma- lice, which inclines us to play with Mens Names and Reputations, either in the Way of Calumny, Satire, or Ridicule; for befides the Sin of it, it is much fafer and more prudent for our own In- tereft, to put the befl and mofl candid and chari- table Conftrudions on all our Neighbour's Adi- ons, affuring our felves, that whenever we do otherwife, we are only laying Snares, which fome time or other will entrap our felves. But this is not the worfl of it : For, (2.) The terrible Retribution which fliall be made to this Sin in the fature Judgment, is a much greater and more terrible Confideration to fcare all People from the Commiflion of it. And this is what I think, is principally meant by this Threatning in my Text: With what Judgment ye judge y ye jJmllbe judged: and with what Mea- fare ye mete^ it JJjall be meafured to you again ; q. d. if ye are fo fevere and uncharitable to others, ye fhall meet with the fame Judgment without Mercy, at the Hands of Almighty God; accor- ding to that Obfervation of the Pfalmill, PfaL xviii. 25. With the Merciful^ thou wilt Jhew thy Jelf merciful 'y with an upright Man^ thou wilt Jhew thy Jelf upright '^ with the pure ^ thou wilt Jhew thy Jelf pure ; and with the Froward thou wilt Jhew thy Jelf froward. Meaning, that God will repay Men in their own Coin ; either in this World, or in the World to come. And therefore as ma- ny of this, and all fort of Sinners, as die impeni- tcpt, without being punifhed in this Life, we may 2.6 ^hc ytidgment of ' [Serm. may be fure ilich ilrall not efcapc unpuniflied in in the World to come. But becaufe fome may be apt to think that this Sin of rafli judgino; is fo common and trivial, that it is not probable it is of the mortal Kind ; I fliall therefore here confider fome of the chief Ag- gravations of it, which, if they were more duly refleded on, Men would change their Opinion of the innocent Nature of this Sin, and count it one of thofe that is threatned with Damnation. I. Firft then, Let us confider, that by this rafh judging and condemning of our Neighbour, we invade God's Prerogative. This fort of Judg- ment belongs properly to Him, and his Vice- gerents, the Ecclefiailical and Civil Judges and MagiPf rates. And to them it belongs only, when the Things judged come to be Overt-ads, well attefted and proved, and they are regularly fitting in Judgment upon them, and give the Defendant a full Hearings which has no Relation to thefe rafli Judgments condemned in my Text. Thefe are Things commonly for which they are anf- wcrable only at God's Tribunal ; being ufual- ly offuch Things, as either human Laws have taken no notice^ or if they have, that there is notfufficient Proof to make them anfwerable at their Tribunals ; or perhaps, the ralh Judgment relates tothe Thoughts and Intents of the Heart, which are immediately under God's Lifpedtion. And therefore the Apoftle's Qneftion, Rom, xiv. 4. Who art tkou that judgeji another Mans Ser- vant? is a very proper Reprimand. And as he is only anfwerable to God, fo the Perfon guil- ty of this Sin doth rafiily like wife anticipate the Time of that anfwering^ God is pleafed to wait the .II.] Cenforioujjiefs. Mat. VII. i, 2. ij the proper Time 3 doth not take Advantage of us upon the firft Trip, but gives us time to con- fider and repent. And certainly this is another Aggravation of this Sin, that we t^'eat our Neigh- bour more feverely than God thinks fit to do. He commands us to judge nothing before the time^ until the Lord come ^ 1 Cor. iv. 5. And there is a great deal of Reafon why this Haftinefs to judge fliould be avoided. That which we may think a grievous Fall, may be nothing elfe but fome ftumbling or ftaggering ; and God is able to make him ftand for all that; and will do it too, if he is not wanting to himfelf in begging and making ufe of the Grace of God. This the Apoftle teaches in that forecited Place, Rom, xiv. 4. "To bis own Mafter^ fays he, he Jlandeth or fall- ^th ; yea, he fiall be holden tip^ for God is able to make himjiand. Then there are fome Things w^hich God has exprefsly left to himfelf, as know- ing our Infufficiency for fuch Judgments, and that if we attempted them, we (liould do a great deal more Harm than Good ; as in the Parable of the Tares, M;z/.xiii. 29. The Servants are for- bid to gather them up, for a very good Reafon, Leaf while ye gather up the 'Tares, ye root up alfo the IVheat with them. Let both grow together un- til the Harvef : and in the time of Harvefl I will fay to the Reapers^ Gather ye together firji the Tares, and bi?id them in Bu7idles to burn them, but gather the Wheat into 7ny Barn, But we being much more forward for this Work of judging and condemning than God, though fo ill quali-. fied for It, are for paffing our rafli Judgments and Cenfures at prefent, and by fo doing, as our Sa- viour foretold, through our Raihneis and Un- Ikilful. 28 T'he Judgment of [Serm. fkilfulnefs, do a great deal of Prejudice to the good Corn it felf. 2. Let us confider, That by this rafh judg- ing and cenfuring, we are guilty both of Inju- ftice and Uncharitablenefs towards our Neigh- bour. It is unjuft to ufurp a Jurifdidion over others, without lawful Authority. It is unjuft to deter- mine in fuch Caufes, the Equity or Iniquity of which depends upon an Infpeclion into the Heart and Thoughts ; a Thing of which we are not ca- pable. It is unjuft to inake fo light of one's Re- putation and good Name, which is a Thing that all good and wife Men fet a great Value upon ; and which commonly has a principal Influence in the making or marring one's Fortune in the World. And as this Praftice of rafti judging is highly unjuft, it is no lefs uncharitable. The better half of Charity, I think we may fafely fay, con- lifts in thinking and fpeaking well of our Neigh- bour; for the other, of relieving him in his Wants and Neceffity, is much more limited both by the Objed, the Neceflitous being but a fmall Part of the Whole ; and by the Subjedl, the Narrownefs of our own Circumftances. But this other Charity, in thinking and fpeaking well of our Neighbour, is altogether boundlefs and unconfined ; for as to the Objedl, it takes in all Men and Women, of whom we have any occafion to think or fpeak 5 they are all fome how or other Objeds capable of this fort of Cha- rity; and then for the Subjed, it is altogether inexhauftible. Let us beftow ever fo much of it oa fome Objeds, we are never the poorer ; but II.] Cenforioufnefs. Mat. VIL i, 2. 29 but have ftill as much left for others. Now that this cenforious judging, and rafli condemning of our Neighbour, is inconfiftent with that grand Duty of loving our Neighbour as our felves, there cannot be the leafl: doubt. For Charity difpofes us to be gentle, meek, patient, kind, and mer- ciful in all our Dealings with our Neighbour ; it inclines us to hide and fmother, to leffen or ex- cufe, to pafs by and pardon our Neighbour's Faults and Failings. Charity feeketh no Mifchief ; it covereth all Things ; it beareth all Things. It regardeth our Neighbour's Credit, Intereft, Convenience, and Satisfadion, and all his other Advantages; and therefore will inflidl no Cen- fure, will imprefs no black Charader, more than Duty and Neceffity do abfolutely require. But now the cenforious Perfon in my Text, makes it his Bufmefs to do all the Hurt he can to his Neighbour's Reputation and other Interefts him- felf ; and to flir up as many others as he can to be of the fame Spirit and Temper -, and fo is in an high Degree anfwerable for all the bad Ef- fects of Malice and Hatred in them, as well as in himfelf. And this laft is a terrible Aggravation ; for fuppofe he fhould repent himfelf, he may endeavour to do Juftice to the Perfon he has in- jured, by undeceiving thofe who have been led into Error and Uncharitablenefs through his means; but how much further the Mifchief may have fpread through their means, that he mifm- formed and feduced ; and their means that they have feduced; and fo on in infinitum^ is a moft difmal Coniideration. 3. Let us confider that in refpcd of our felves, we betray a great many bad Qualities, when we habituite 30 ^he Judgment of [Serm. habituate our felves to this Vice. To inftance in a few : This argues a great Pride and Self-con- ceit ; for this Humour of prying fo wiftfully in- to, and cenfuring fo feverely our Neighbours Faults, is not more owing to any other Caufe, than that we are willing and defirous to preferve in our own Minds the higheft Idea of our felves that may be. And becaufe we have not good Deeds enough of our own to raife it to this height, we take all the AiTiftance we can from the bad Qualities and Adions of our Neighbours, to increafe and feed a comparative Pride in our felves, and a vilifying Contempt of them. This Temper likewife argues a great Difinge- nuity and want of Candour and Sincerity in our own Spirits; for thefe Perfons are under a ftrong Bias to interpret their Neighbours Adions in the worft Senfe, being blinded with Pride, Ma- lice, and Envy. This Temper likewife argues Abundance of ill Nature, and delighting in Mifchief; for it is a great Satisfadion to that Sort of People to make and find out Faults. They are of a vulturous Difpofition, exceeding fliarp fcented to fmell out Carrion, and then they delight to feed upon it, till they are quite glutted ; and then reft a little, and at it again. This ill Nature, and Platred of their Neigh- bour, is likewife very apt to break out in all Ads of Cruelty and Severity that are in their Powep and goes often to the higheft Ads of Murder and Perfecution. And therefore it is no wonder that our Saviour extends the Sixth Command- ment, Mat, V. 22. 'T'hou pall do no Murder^ to a Prohibition of inward Anger and Hatred. It 11.] Cenforioufnefs. Mat. VII. i, 2. 5^ is the fame Root and Principle, that caufes fevere Cenfures in private Men, which produces fan- guinary Laws, Dragoon ings, and Burnings in Men of Power 3 and therefore it is no Vice of an ordinary Dye. Lajll)\ It is always joined either with fupine Incogitancy, or a great deal of Malice. If they fee not the evil Confequences of ruining their Neighbours Reputation, it argues a vaft deal of Stupidity and Inconfideration ; but if they do fee thefe Confequences, and yet will go on with their raih Cenfures and Calumnies, then it argues, what is a great deal worfe, a vaft deal of Malice, enough to unqualify them for the Society of the blelTed, which requires the quite contrary Temper, the being in Charity with all Men. Thus we fee what Reafon the Perfons who are addidled to this Vice of rafh judging and cenfuring have, with- out Repentance and Amendment, to expeifr a fe- vere Reckoning and Retribution in the World to come. For if Pride, and Malice, and Cruelty, and Injuftice, and Uncharitablenefs, and Infince- rity, and Impiety, (all which I have fliewed to be involved in this Temper,) do not deferve Fleli, without Repentance, I know not what does. I ihall not detain you, to fliew how Candour and Charity to our Neighbour, may expert. to be rewarded with God's merciful Retribution in the- World to come. It is enough to acquaint you that this follows by the Rule of Contraries ; and that this is likewife included in the Text ; With what "Judgment ye judge ^ ye jhall be judged % and 'with what Measure ye inete^ it jl:: all be meafur" ed to you again. For it is both a Promife and a Threatning J and therefore will, I truft, both iworlc 32 The Judgment of [Serm. work upon our Hopes and Fears, by the one, to draw and invite us to our Duty ; and by the other, to fcare us from the contrary Praftice* I fhall only add a very little by Way of Ap- plication, and fo have done. 1. Let none of us pretend to remove this Guilt from our felves, and fix it on our Neighbours. This Crime of rafli judging, is a Crime alas, of which we are all more or lefs guilty ; we are all too apt to cenfure our Superiours ; to infult our Inferiours ; and to envy our Equals. And thefe bad Inclinations in our Hearts, are very apt to break out in rafh Judgments and Ca- lumnies ; and therefore the beft ufe we can make of what we have heard, is to let our Neighbours alone, and to judge and condemn our felves, and to fet about Repentance and Amendment. 2. Since Life and 'Deaths as SoIomo?i fays, are in the Power of the I'ongue^ and the good Go- vernment of the Tongue is made eafy by the abounding of Charity in the Heart, let Love and Charity be one of our principal Studies. Ye know it is the chief Character or Mark, whereby our Saviour would have his Difciples diftinguifh- cd. By this^ fays he, fiall all Men know that ye are my Difciples ^ if ye have Love one for another. If this noble Principle governs in our Hearts, it will be fruitful in an infinite Number of good Words and Ad:ions, and put us on our Guard a- gainft ill Offices to our Neighbour in both 3. But if we know no good to fay of our Neighbour, let us be filent, rather than feed ouir Malice with difcovering his Nakednefs, and delighting our felves with bis Sin and Folly. 1 But IL] Cenforioiifiiefs, Mat. VII. i, 2. 35 But if we fpeak of it at all, let it be with a tender and charitable Defign. Let us grieve and mourn when we fee his Tranfgreflions ; let us pray to God for his Repentance and Amendment y let us contrive by our felves, or others that are more ca- pable, to adminifter the Duty of fraternal Ad- monition and good Counfel, if there is any Pro- bability that he is capable of it : at lead from his Example let us take warning to our felves, and hkewile caution others under our Gare, to be guarded againfl the like Temptations. Thefe are the Chriftian Ufes we are to make of our Neighbour's Failings, inftead of proclaiming or infulting over his Sin or Mifery. Now God of his infinite Mercy endow us with this charitable Temper, for his dear Son Jefus Chrift's Sake. To whom, ^c. Vol. IV, D S E R- .3^4 ^^^ Bum in our own Eye 5 the Mote [Serm. SERMON III. Mat. VII. 3. And why beholdejl thou the Mote that is in thy Brothers Eye^ but conjidereji not the Beam that is in thine own Eye ? V. 4. Or how wilt thou fay to thy Brother » Let 77te pull out the Mote out of thine Eye-, and be- holdy a Beam is in thine own Eye ? V. 5. T'hou Hypocrite, jirfl cafl out the Beam out of thine own Eye \ aftd then floalt thou fee clearly to cafl out the Mote out of thy Brothers Eye. The Third Sermon on this Text. NOT to trouble you with Repetition; our Saviour is here arguing againft the Sin of rafli judging ; a Sin, which the Scribes and Pha- rifees of that Time were very guilty of; and a Sin, alas ! which is confined to no one Party or Sea ; but runs through all Parties, all Ranks, and almoft all Perfons, in all Ages of the World > but never reigned more than at this Day. The Firf Reafon whereby our Saviour dehorts from this Sin is, that rafh Judgments of our Neighbour expofe us both to the Cenfures of I Men, III.] in our Brother's Eye, Mat. VII. 3. 3^ Men, and to the Judgment of Almighty God, both in this World and in that which is to come. For with what Judgment ye judge ^ yefiall be judged : and with what Meajiire ye mete^ it Jhall be meafured to you again. This Firji Reafon I confidered at the laft Occafion ; and proceed now to fome other Coniiderations, tending to the fame Purpofe, contained in the Words I have read, which I (hall fpeak to, as they lie in Order. II. The Second Reafon then, for guarding us againft this Vice, I obferved in the Words, was this, that it is a Pradice highly unbecoming us, who have fo many great Faults of our own, to be fo fharp-fighted as to our Neighbours, and io cenforious of them. Ajid why beholdeji thou the Mote that is in thy Brothers Eye^ hut £on^ Jiderejl not the Beam that is in thine own Eye ? This Reafon is propofed with diverfe fliarp, aggravating Circumftances; all which tend to jftiew the great Unreafonablenefs of this Vice, which therefore deferve our more ferious Confide- ration j particularly thefe Four : which I defign for the Subjedt of our prefent Meditations. 1. That the Perfon addidled to this Sin of rafli judging and cenfuring, is defcribed here to be guilty of greater Faults himfelf, than are in the cenfured Perfon. His Sins are compared to SI Beam ; the others to a Mote. 2. That he is reprefented as not endeavouring to fee and find out his own Faults, which it is his Duty to do ; but over diligent in prying after his Neighbour's, which he neither ought, nor D 2- can 3 6 The Beam in cur own Eye -, the Mote [S e r m. can well difcover, while he labours under fuch an high Degree of Pride and Self-conceit himfelf. 3. The Vice is further aggravated, in regard of the Perfon againft whom it is committed ; Thy Brother , equal in Dignity ; and that ought to be tender and dear to thee on Account of that Relation. 4, The Interrogation why he thus pries where he ought not to look, and looks not at Home, where he (liould ufe a diligent Inipedion ; fhews that he has no good Motives and Intentions in fo doing s for the Interrogation carries the Force of a violent Negation. I. The Perfons addided to this Sin of rafh judging and cenfuring, are reprefented here as guilty of greater Faults themfelves, than are in the cenfured Perfon. Their Sins are compared to a Beam -, the others to a Mote. And why beholdejl thou the Mote that is in thy Brothers Eye^ but confidereji not the Beam that is in thine own Eye ? This is one great Inftance of that fort of Hypocrify, which our Saviour thought de- ferved mod to be reproved in the Doctors of thofe Days, that overlooking great Matters, they fpent all their Zeal about Things of little or no Confequence. They were very nice in Exter- nals, the ceremonial Part of Religion, but inward- ly full of Pride, Malice, Cruelty, and Uncha- ritablenefs. Now I am afraid, if we enquire, w^e fhall find a good deal of this Spirit and Tem- per among all the greateft Pretenders to Reli- gion, and that both in Dodrinals and Morals. Is not this too common, and much to be la- mented in all Parties of Chriftians, that they 1 lay III.] i?2 our Brothers Eye, Mat; VII. 3 . 37 lay greater Strefs upon fome of thofe little Points> in which they differ from one another, than upon the great Points of Chriftianity in which they are agreed ? And confequently they are much more apt to cenfure and blame one an- other, for any one of thefe fmall Differences, than to love one another for their Agreement in the great Points of Chriftian Dodlrine, and Morals. Then as to Chriftian Duties, are we not more apt to cenfure a Man for every the leaft Failure in a Matter of mere Decency, and CiviUty, than in a Matter of downright Vice, efpecially thofe more fpiritual Vices of Pride, Malice, Envy, perfecuting Zeal, and the like, which have terrible bad Confequences in the World? But further, that the Vices of Cen- furers and rafh Judges of other People, are more grievous than the Faults of the cenfured, will appear from thefe two or three Confiderations. 1. That commonly the Caufes from which Cenforioufnefs proceeds are very bad, viz. in- ward Pride, Self-conceit, Hatred of our Neigh- bours, a Malignity of Nature, a Defire to expofe others, and to let off ourfelves. 2. That commonly it has exceeding bad Ef- fedls and Confequences, in fomenting Differences and Divifions, in raifing Perfecutions, in pro-^ moting Ads of Injuftice, and in undermining the very Foundation of all Charity, I mean. Love and Charity in the Heart. 3. Becaufe there is often fome fecret great Sin, which the proud, cenforious Perfon lives in ; for the better hiding and concealing of which, he takes upon him to cenfure and reprove the leffer Faults of other People, on purpofe that by that D 3 Means 38 I'he Beam in our own Eye I the Mote [Serm. Means he may divert his Mind from the Thoughts of his own Sins, and be thought a Perfon of extraordinary Piety by others. II. This cenforious Perfon is reprefented here in my Text, as one that doth not fo much as endeavour to fee and find out his own Faults, which it is his Duty to do ; but over diligent in prying after his Neighbour's, which it is not his Bufinefs to enquire after ; nor can he well difcover them, while he labours under fuch an high Degree of Pride ^nd Self-conceit himfelf. His not feeing with refpecl to himfelf, and his wifliful looking with refped to his Neighbour, are both here noted. And indeed, it is no Won- der that the one is the Caufc of the other. A Man cannot be both much abroad, and much at home. He that is bufy, prying into his Neighbour's Faults, cannot be fo well verfed in his own Infirmities as he ought. He wants both the Time, and the Attention and Appli- cation that are neceflary for it. Now what a Degree of Unhappinefs this is, let us a little con- fider. We could foon apprehend the Evil of this in the Management of a Temporal Eftate. If a Man never looked after his own Affairs, but bufied himfelf entirely abroad, every one would qiiickly tell what would become of fuch a Man. Suppofe a Man were fo well verfed in all the Papers that give any News or In- telligence of remote Countries, that he were fit to make a Secretary of State to the Grand Seigni- or, if he underllood nothing of the Affairs of bis own Country, or of his own Eflate, would liot every one confefs that fuch a Man's Know- ledge III.] in our Brother's Eye. Mat. VII. 3. 3^ ledge and Care are wrong placed ? And if this holds true in Temporals, it doth much more fo in Spi- rituals. For in the Affairs of this World, a Man may have his Place fupplied by Attornies and Deputies ; which cannot he in the Concerns of our Souls, which God will require of every Man himfelf. This careful Infpeftion into our own Heart and Life, is the Foundation of all our other religious Concerns. And therefore what- ever obftruds it, {hould be very carefully watched and guarded againft. And of all Things of that Nature, there is none has a greater In- fluence on this Neglect of our Souls, than the bufying ourfelves unneceffarily with that which doth not belong to us, our Neighbour's Faults or Infirmities. But is it then a difallowable Thing to take any Infpediion into our Neighbours Lives and Actions 3 and particularly to enquire into their Sin and Folly ? There is fome Difficulty in this Matter 3 and therefore I think it worth while to confider it a little more particularly. I. Firjl then, There are fome Perfons, who, by their Office and Station, not only may, but ought to have an Infpedion into the Lives and Manners of Men. Parents Ihould have an In- fpedion over their Children 3 and Mafters and Miftreffes of Families over their Servants: Paftors are to have fo far an Infpedion into their Peoples Lives and Confciences, as to be able to give them proper Advices in publick, or in private, as far as they have Accefs and Opportunity, in Sicknefs or in Health. Magiftrates too, have as far an Infpedlion as relates to the publick Peace and Quiet y and Mens publick Adions, as far as they D 4 fall 40 "The Beam in our own Eye ; the Mote [S e r m, fall within the Cognizance of the Laws, fall un- der their Care. And the Chriftian Religion is fo far from difcouraging Men to ad according to their feveral Stations and Callings, that it greatly encourages a Diligence in every Station and Re- lation, though ftill under the Diredion of the great Chriftian Rules of Humilityj Prudence, Juftice, Charity, and Mercy. But, 2. Befides thefe Perfons, who by their Of- fice have a particular Infpedion over others, there is another Chriftian Infpedion, which, if duly limited, muft be allowed all^ Men, both in order to their own Prefer vation, and in order to the Duty of Fraternal Correption and Admoni- tion. All the Difficulty is, to diftinguifti right between the prying in my Text, in order to this rafh judging, and the other commendable In- fpedion for our own, or our Neighbour's Edifi- cation : And though it would be too great a Di- greffion to handle this Subjed here at full Length, it may not be improper to obferve thefe few Bounds of Diftindion. (i.) As ye may obferve from what has been juft now faid, there is a great Difference between the Deiigns of the one, and the other, in their ©bferving their Neighbour's Behaviour. The one doth it like an Enemy, who fearches out the y^eakeft Parts of the Garrifon, that at them he rnay make his Aflault 5 the other doth it like a Friend, who obferves them, that he may repair and fortify them better. The one enquires int© his Neighbour's Faults, that he may upbraid, in- fult, injure, or undermine him^ the other, like 4 Phyfician, that he may cure them, or at leaft '-*■/■ -^ ' - ' favs III.] in our Brother s Eye. Mat. VII. 3. 41 £ive himfelf from them, if they are catching and infedious. (2.) There is a great Difference in the Der grees of their Enquiry ; the one diligently pries into all Secrets, fpies out every the leaft Mote, as my Text fays, in his Neighbour's Eye, ac- complifhes a moft diligent Search : The other, though no negligent Spectator of what is ex- pofed to publick View, is fo much taken up in minding his own Affairs, and the State of his own Soul, that he doth not enquire into the Se- crets of other Peoples Lives. JVhat is that to thee ? faid our Saviour to Peter (when he afked him. Lord, and what Jh all this Man do ?J follow thou me^ John xxi. 21, 22. And St. Peter himfelf forbids to be biify bodies in other Mens matters^ I Pet. iv. 15. (3.) A third great Difference between thefe two Obfervers is, that the one is cenforious, and puts the worft and hardeft Conftrudions on every thing ; the other, the moft fair and cha- ritable. He is fure to make no Faults where there are none, and to make them no greater than they are, and to ballance Faults with all the Good he can find, to put in the other Scale. (4) They are very differently affeded with what they obferve of their Neighbour. The one rejoices at the Faults, and is difpleafed at the good Things he obferves in his Neighbour. The other is of a quite contrary Spirit ; he re- joices to find any Good ; and is grieved when he looks upon the Tranfgreffors. (5.) They make quite different Ufes of the Faults they obferve in others. The one expofes them, takes all Opportunities to improve them to 42 TtheBeaminour own Eye 'y the Mote [Serm. to his Neighbour's Prejudice, and applauds him- felf in comparifon with him. The other con- ceals his Neighbour's Faults and Infirmities ; prays for, and endeavours his Amendment ; and from others, takes Example of fuch Things as may be of ufe in the ordering of his own Life and Converfation. Thus much may ferve for Explication of our Duty in this Particular ; I mean, how we are to govern ourfelves with re- lation to the obferving of our Neighbour's Faults. But then as to the other Part of the cenforious Man's Character, his Blindnefs as to his own Vices, here defcribed by his not feeing the Beam in his own Eye ; we are to remember, that there is a much greater Degree of Care requifite to obferve our own Faults, with the feveral Aggravations of them, in order to our Repentance and Amendment. We may be as gentle as we pleafe to the Errors and Faults of our Neighbours ; nay, while we confider that no Man is free from Failings, it is commendable to pardon many fmall Faults in one another. But it is much more allowable, I may fay neceffary, to be feverer to ourfelves. We know a great deal worfe by ourfelves, than we can know by others. We may know our own Hearts 5 but cannot know the Hearts of other Men. We may know what good Inftrudlions and Admoni- tions have been given to ourfelves, and what in- ward Checks of Confcience we have had for our Sins ; fo that wc may fafely judge and con- demn ourfelves ; but if we {hould offer to do fo by our Neighbour, we {hould invade God's Pro- perty. Befidts, thtre is no great Danger if we fhoukl III.] in our Brother's Eye, Mat. VII. 3 . 43 Ihould have a better Opinion of our Neighbour, and a worle Opinion of ourfelves, than is exadly true and juft. An Error herein is the fafeft of all Errors, as tending to create a more humble Conceit of ourfelves, and a more charitable Opi- nion of our Neighbours. It vv^ill be an excel- lent Pre fervative again ft this Sin of rafh judging ; and will have a great many other good EjfFedls, in pufhing us on ftill more zealoufly to work out our Salvation with Fear and Trembling. And I fee no Danger, though v^e fliould never be undeceived of this Error till the final Judgment. Our Saviour, I think, feems to give us fuch a Reprefentation of good Men, even at the final Sentence, that they had no good Conceit of themfelves ; for when they fhall be told by Chrift^ Mat, XXV. 35. / was hungry^ and ye gave me Meat \ I was thirjiy, and ye gave me Drink -, I was a Stranger^ and ye took me in% naked^ and ye clothed me : I was Jicky and ye vi/ited me : I was in Prifon^ and ye came unto me : They are rcprefented as anfwering : Lordy when faw we thee an hungred^ and fed thee ? or thi^'fty^ and gave thee Drink ? when faw we thee a Stranger^ and took thee in ? or nakedy and clothed thee ? or when faw we theejick or in Prifon^ and came unto thee ? So that ye fee thefe righteous Perfons, at the very laft, have not fo good an Opinion of them- felves, as Chrift had of them. But, on the other hand, the Wicked are brought in fiill of Self- conceit, and to the very laft, vindicating their own good Opinion of themfelves. III. A Ti&/r^ Aggravation of this Sin of rafh judging, in my Text, is taken from the Perfon ^gainft 44 'T'he Beam in mr own Eye ; the Mole [S e r m. againft whom it is committed, our Brother. Why beholdejl thou the Mote that is in thy Brothers Eye ? There are two Things I would obferve from this Word Brother, i. That it implies a Parity or Equality. 2. That it is a Word that imports FriendlJiip. Now both thefe Confidera- tions furnifli us with Arguments againft the Sin of rafli judging. (i.) The Word Brother, implying Parity or Equality, furnifheth us on that Account with an Argument againft the Sin of judging or cenfuring. For judging is properly the Part of a Superior towards an Inferior. This is an Argument I find ufed by St. Paul, Rom. xiv. 4. Who art thou that judgefl another Mans Servant ? to his own Mafier he Jlandeth or falleth. It is not for Fellow-Prifoners or Fellow-Criminals to judge one another : If they do, it is a fort of mock Judgment. This the fame Apoftle urges again at the 1 2th Verfe of that Chapter. So then e^cery one of us pall give an Account of him- felf to God 'y let us not therefore judge one a^iother any more. (2.) The Word Brother, is a Word that im- ports Friendftiip, and for that Reafon doth not agree with cenfuring, which is an Ad: of Seve- rity. The Word judging^ is taken here for con- demnifig', St. Luke puts them both together, judge noty and ye Jhall 7iot be judged -, coiidemn npt^ and ye Jhall not be condemned^ Luke vi. 37. Now as a Brother would be loth to condemn a Brother, and it would be thought a very unnatural Thing 5 fo our Saviour, by giving the Word Brother to the cenfured Perfon s and by calling it, the beholding a Mote in our Bro- \hers III.] i?2 our Brother* s Eye, Mat. VII. 3. 45 thers Eye, fignifies to us ho and behold a Beafn is in thine own Eye"? / V.Hj 5. Thou Hypocrite, firfl cafi out the Beam out of thine own Eye ; a7id then Jh alt thou fee clearly to caft out the Mote out of thy Brothers Eye, The Fourth Sermon on this Text. AS the Chriftian Religion has carried all Virtue to an higher Fitch of Perfection, than either Jews or Heathens knew before ; fo there are no Virtues it more diredly aims and labours to perfedt, than thofe of Humility, Peaceablenefs, and Charity. It was fo much the more neceffary to prefs thefe Duties, becaufe the Scribes and Pharifecs, the great Dodors of thofe Days, were Men of a quite different Spirit them- felves, and by their Doftrine and Example were apt to infed: others with their proud, cenforious, and unpeaceable Temper. We have beard, from the three preceding Verfes, how our Saviour prohibited his Difciples the Sin of Cenforioufnefs and rafli judging ; and what Arguments he \}^ made ufe of, to diffuadc from J v.] of rap Judging, Mat. VII. 4, 5. 4.5 from it ; namely, that it expofes us both to the Cenfures of Men, and to the Judgments of God ', and that it is a Pradtice highly unbecoming us, who have fo many great Faults of our own, to be fo fharp-fighted as to our Neighbours, and fo cenforious of them. I proceed now to ^wo Arguments more to the fame Purpofe, con- tained in the Words I have read. III. The "third Argument then againft this Pradlice of Cenforioufnefs is, that we are very un- qualified for adminiftring Cenfure and Corre- ction to others, while we are fo guilty ourfelves, atid fo blind as to that Guilt. Or why wilt thou fay to thy Brother^ let me pull out the Mote out of thine Eye ^ and behold a Beam is in thine own Eye ? This Argument has a particular Af- pedt on that fort of cenforious Perfons, who not only find Faulty but take upon them to re- form and mend the World. In this though the Scribes and Pharifees perhaps are particularly- aimed at j for they took upon them to be the great Cenfors and Reformers of Men 3 no doubt this Character reaches a great many others in all Ages. For there is always in the World a fort of Men, who pretend to be Dictators to others, and ufurp an Afcendency over them, who by the Authority of their Sedt and Party take it very ill, if any of their Notions and Sentiments are difputed. Our Saviour often guarded his Difciples againft this Spirit and Temper , forbid- ing the Lordi?ig over Peopks Faith ; and the ufurping the Charader of Rabbi and Majler, Mat. xxiii. 7, 8. yet there is abundance of this Spirit in the World ftill; and every new Sedt Vol. IV. E and 50 7he Hypocrify [Serm and Party that ftarts up, takes upon them to re- form and amend the World in fome Thing or other; in the mean time, being exceedingly blind as to thofe other Errors in Doftrine and Pradice which they introduce. But now how unqualified thefe Perfons are to reform and mend the World, while they themfelves are ad- didled to much greater Faults and Vices than thofe are which they would reform, is worth while to confider : and therefore how neceflary it is that both their Reprehenfion and Reforma- tion fhould begin at home. For, I. It is not eafy to be conceived, how they fhould have any right Notions of Things, or how they (hould be qualified to infl:rudt or reprove others, who are themfelves blinded with Pride, Malice, or any other great Vice. For it is great Vices which are meant by this Beam in my Text. And by its being faid to be in the Eye^ is meant the Obftrudion it gives to the underflanding Faculty. The fame evil Principle which makes a Man blind to his own Vices, will byas his Judgment with relation to other Mens. Suppofe this evil Principle {hould be Pride and Vanity, which was the moft remarkable Part of the Pha- rifees Charafter ; let us confider how far this a- lone would pervert their Judgments in difcerning the Truth in other Matters -, particularly, both with relation to their own, and their Neigh- bour's Actions. (i.) Firji then, It is very eafy to apprehend that Pride would occafion the extenuating of all their own Faults, and the magnifying of their Virtues. What do I talk of extenuating of Faults ? It is more probable that it will convert all IV.] cfrajh Judging. Mat. VIL 4, 5. t^i all their Faults into Virtues. Their Morofenefs and Ill-nature fhall go for Gravity and Seriouf- ncfs \ their PartiaHty againft fucli as are not of their own Party and Intereft, and for fuch as are of their own Side, they will reckon Zeal for a good Caufe. Nay, it is poffible for them at the fame Time that they are gratifying their Ma- lice, Cruelty, or Refentment, to think they are doing God good Service. Now as Pride is ca- pable of blinding Men as to all their own Faults ; for the fame Reafon it will puff them up with a very high Conceit of their own Virtues, be they otherwifc ever fo inconfiderable. Their ty thing of Mint ^ Anife, a?idCu?nmin^ are greater Adts of Virtue in their Eyes, than the moft folid A6ts of Piety in others. The moft formal Compli* ance with the mere Ceremonials of Religion in any one of their Party, is more regarded than true Devotion, Juftice, and Charity in others. (2.) For the fame Reafon s that they have fo great a Conceit of their own Ways and Adions, they are apt to have the fame of their whole Fadion and Party , this being a further In- ftance of their Self-love -, for the fupporting of their Party, is the fupporting of themfelves; and the commending and juftifying of their Adions, is only a more modeft commending and juftifying of themfelves. (3.) The fame Self-love and Self-conceit car- ries them to the leffening and vilifying of their Adverfaries, left their Fame and Virtues iliouid obfcure their own. Efpecially if, as is common in all Party-bufineffes, Malice joins in w4th Pride, then there is nothing an Adverfary can do, tho* E 2 ever 5^ 7he Hypocrify [Serm. ever fo innocent, nay, ever fo virtuous and com- mendable, that they can have a good Opinion of, and that they will not detort to fome bad Senfe, and endeavour to blacken with fome ma- licious Conftrucflion. It is very obfervable, how wonderful diligent and ingenious the Scribes and Pharifees were in watching and in cenfuring our Saviour himfelf ; though one would have thought his was a Life and Example not eafy to be faulted. His preaching was all Herefy} for they - gave it out, that his Defign was to dejiroy the Law and the Prophets. His Miracles, he wrought by the Power of Magick ; and he caft out De- vils by Beelzebub the Prince of the Devils. A Schifmatick, nay, an Impoftor they made him, one that deceived the People, and led them away from their Obedience to both Civil and Ecclefiaftical Guides. For he valued not the Ceremonies and Traditions of the Elders, and fpared not to lay open the Hypocrify of their greateft Pretenders to a Strid:nefs in Religion. They endeavoured to render him fufpedled as to his Duty and Loyalty to Ccejar^ and fo to ftir up the Government againft him. They were continually both putting bad Senfes on his Words, and forging all the Calumnies they could invent againft his Life and Doctrine ; and all was to fupport their own Reputation, and to nip his growing Fame j for they obferved the World went mightily after him. So that there is no- thing plainer, than that their Pride and Malice blinded them fo, that they could fee nothing right, even in the moft righteous Perfon that ever was upon Earth. And if they could not fo much as know what was right, and what I wrong IV.] ofraJJo Judgijig, M A T. VIL 4, 5. 53 wrong, they were certainly very ill qualified for reforming and amending of others. But, 2. Suppofe they knew ever fo well what is right and what is wrong; yet while they them- felves are guilty of the fame, or greater Vices, they cannot, with a juft Freedom an,d Autho- rity, prefs the Reformation of others. All Re- formation from them comes fufpedled, as if they were not in Earneft ; or as if they knew of fome eafier Way of difcharging their Duty ; and will therefore be very little regarded by thofe, on whom they beftow their Advices. Not that our Saviour would have the Duty of Fraternal Cor- reption and Admonition neglected ; but that, in order to qualify ourfelves for it, he would have the Reformation to begin at hoQ:ie ; that being delivered from all Bias of Vice in ourfelves, we might both fee more clearly how to amend others, and might addrefs ourfelves to them in a more eftedual manner, than if we ourfelves were in the fame Tranfgrefiion. For while we fecretly hug the fame Vices, our Confciences will fly in our Faces when we go to corredl them in others. An Inftance of this we have in theHiftory of the Woman taken in Adultery, yohn viii. 7. for fo foon as our Saviour gave this Decifion of the Cafe, He that is without Sin among you, let him firjl caft a Sto?2e at her ; it follows, that they who heard it^ being convicted by their own Cofijcience^ went out one by one -, and had no more to fay. From v/hence we may obferve, that they who do not firfl take Care to keep themfelves clear of Guilt, or at leaf} to repent and amend, will prove but cold Reformers of others. But, E 3 3, Sup. j5r4 ^^^ Hypocrify [Serm. 3. Suppofing fuch Perfons endued with a good Stock of Affd ranee, that if they are ever fo guilty themfelves, they can ftoutly reprehend the fame Vice in others, and urge the Reformation of it, what EfFed: can they hope this will have on thofe they pretend to correal and reform ? (i.) It is moft natural to believe, thefe Per- fons will not think they are in earneft, know- ing that their Life contradids their Precepts and Advices. (2.) They may very eafily retort upon them that common Proverb, Pbyjician^ cure thy Jelf ; and till they cure themfelves, they muft have a very mean Opinion of their Skill how to cure others. (3.) If their Advices fucceed not, they have no Reafon at all to take it amifs; for what can any Man think, but that all their Advice of that nature is a mere Piece of Formality, like an Adlor's Part, which he ads upon the Stage, af- fuming for a little while another Perfon than he really is in himfelf, and than he intends to per- form, fo foon as he gets off the Stage. And this leads me to, IV. The Fourth Argument here ufed by our Saviour againft this Pradice of Cenforioufnefs, namely, that it is a clear Proof of our Hypo- crify. Ver. 5. T'hou Hypocrite^ fays he, Firji cafl cut the Beam out of thine own Eye, What I here obferve is. That our Saviour calls this Perfoa thus guilty of cenfuring or rafli judging, an Hy- tocrite. Not that all Admonitions of others are lieceffarily joined with Hypocrify ; but only fucb ^dn^onitions of f^rfons, who^ negleding the obferving IV.] ofrajlo Judging. Mat. VII. 4, ^. 55 obferving and amending of their own Faults, fpend all their Zeal in reproving and correding others. I fhall not here take Occaiion to fpeak of Hypocrify in general, but only confider this one Branch of it, the pretending to an extraor- dinary Stridnefs in detecting and reforming the Faults of others, while we ufe no Diligence, nor make any Confcience of finding out and amend- ing our own. This falfe Zeal has certainly much of Hypocrify in it ; for the plain Tendency of it is, to keep up a Reputation of a Stridlnefs and Exad:nefs in Duty, while, in the mean time, we fecretly indulge ourfelves in grofs Vices. But it will be found that this Branch of Hypocrifv goes a great deal further. For to divert the Sufpicion of their being guilty of heinous Tranf- greffions, they endeavour to place Duty and Re- ligion in feveral Things of little or no Confe- quence, and by fliewing abundance of Zeal for them, would make the World believe, that they are much more zealous in Matters of greater Con- fequence. This is what I take to be our Saviour*s Aim in this Place, even to tell the Scribes and Pharifees, that all their Cenforioufnefs, and pre- tended Zeal for a Stridtnefs of Duty in others, was fo far from proceeding from true Piety, that it was only a Cloak, the better to cover their own Vices. For who would imagine but that a Man fo ftridt in obferving, and reproving, and cendemning every fmall Error in his Neighbour, muft be a very exad Man as to his own Life and Converfation ? And herein particularly our Saviour places their Hypocrify, that it was not fo much the great crying Sins of their Neighbours, that they fpent their Zeal about, as the little E 4 Things, '5^ ^he Hypocrify [Serm. Things, which an ordinary Degree of Charity would have pafled by. As our Saviour faid of them elfewhere, they fir ained at Gnats^ and /wallowed Camels^ Mat. xxiii. 24. They v/ere fharp upon our Saviour's Difciples, for rubbing a few Ears of Corn when they were hungry, and eating them on the Sabbath-day ; or for negleding to waih before they ate ; or for not obferving every Tra- dition of the Elders -, while Pride, Covetoufnefs, Malice, Uncharitablenefs, nay, a general Evafioii of the Precepts of the Moral Law, were juilified by their Dodtrine. It appears from hence, that the Scribes and Pharifees were very guilty of this Piece of Hypocri- fy, in cenfuring fmall Faults in others, while they overlooked far greater in themfelves. And con- sidering how much our Saviour forefaw of this Spirit in the Chriftian Church, he had a great deal of Reafon to guard his Difciples againft it. All Parties are apt to accufe one another of t\iis Vice ; but there is fcarce any Party clear of it, even in this Particular. How feverely have they cenfured and condemned one another for fome fmall Differences in Opinion, while the great Puties of Chriflianity have been too gene- rally forgotten and negleded by all ? And what Voiiimes of Difputes have been written about the mere Fringes and Ceremonies of Religion ; the circumftantial Part fv^allowing up that Zeal^ which fliould have beeu referved for the fub- ilantial Parts of God's Worfhip, and a good Life ? But to pafs by the Bufinefs of Party in Church or State, which yet, alas, in moft Countries eats put Charity, and all other Chriftian Duties; and to take a View of Mens ordinary Converfation, how IV]. of rajh Judging. Mat. VII. 4, 5. 57 how greedily do we hearken to any Cenfure of our Neighbour ? How does every ill Story grow hke a Snow-ball the more it is tumbled about ? What a Spirit of Cenforioufnefs and Want of Charity reigns in the World ? And how many are to be found every where that furnifli Fewel to that Fire by their Lies and Calumnies, and their unreafonable mif-conftruing and aggravating fome Truths ? If it were not for this ra(h judg- ing and cenfuring, Differences would either never rife, or would quickly die of themfelves -, and then the World would be a peaceable and quiet Habi- tation. I fhould proceed now to the laft Argument againft this Sin of Cenforioufnefs or ra{h judg- ing, namely, the Difficulty of the Terms and Conditions requifite both on the Part of the Cenfurer, and the Offender, before we are fit to judge our Neighbour. On the Part of the Cen- furer, it is requifite that he have the Humility and the Difcretion to begin at home, and firfl to clear himfelf of all grofs Vices. And on the Part of the Offender, it is necefiary that he be fo well difpofed, as not to abufe the Admoni- tions, nor the Monitor. But becaufe thefe arc Subjects that cannot be handled with that Care as is requifite, now in the End of a Sermon, I fhall refer them to fome other Opportunity, and conclude, after a fhort Exhortation to help you to put in Pracflice what is recommended from that Part of the Text which we have been now confidering. I. From the firfl: Part of my Text there is a Reprimand given to thofe who intrude them- felves 58 ^he Hyporrify [Serm. felvcs into the Office of reforming others, before they amend and reform themfelves. How wilt thou fay to thy Brother^ let me pull out the Mote out of thine Eye^ and behold a Beam is in thine own Eye ? Two Things feem to me to be reprehend- ed here, in both which let me intreat you to bear with the Word of Exhortation. I. The firft Thing here reprehended is, a too great Nicenefs in fpying out and correcting our Neighbours fmall Faults ; let me pull out the Mote, If we would live quietly and peaceably in the World, we muft learn to bear with the fmall Faults or Infirmities of our Neighbour, and not be too forward and zealous to amend them : at leaft not angry and peevifli if we cannot com- pafs it. My Reafons for this Doftrine are thefe following. I. The beft of Men have their Failings and Infirmities ; and God, though he has given us Precepts of great Perfeftion, yet accepts of our very imperfedl Obedience, if it be but fincere. Like as a Father pitieth his Children^ fo the Lord pitieth them that fear him-, for he knoweth our Framey and remembreth that we are Dufl^ Pfal. ciii. 13, 14. If a Child behaves himfelf du- tifully to his Parents, not ftubbornly, rebelli- ouily, or difobediently, he is reckoned a good Child, though he is guilty of many Miftakes in his Underftanding and Memory, and though his little Paflions are eafily moved ; and efpecially though his Strength is fmall, that he can do no great Service. It is his good Will is regarded, •and not his Ability. Now like unto this the Pfalmiji faith is God's deahng with his Servants that fear him,' 2. We IV.] of rafi Judging. Mat. VII. 4, 5. 59 2. We may obferve, that all good Men have not Talents alike. One has ten ^ another two 5 and a third but one ; and yet all thefe may ferve God fincerely and faithfully, according to their feveral Abilities. A cenforious Man would expedt and require that every one (hould excel ; and inftead of praifing God for the lefler Talents, he falls a cenfuring and difparaging one Man in comparifon of another, 3. This cenforious, fatirical Spirit, is no way confiftent with Love and Charity, which is the Spirit of the Gofpel. Some of the more for- ward fiery Difciples, without any Confideration cither of the mild Spirit of the Gofpel, or of the ftrong Prejudices the Jews and Samaritans had againft one another, were for revenging an Affront proceeding from a Prejudice of Educa- tion, with Extirpation by Fire from Heaven^ Luke ix. 54, c^^, but our Saviour in ftrucfled them and us better in our Duty : and taught us to con- fider all the unhappy Circumftances of Mens Educations, and to make Allowances for them accordingly, 4. Let us confider, that the fpending our Zeal about little Things, takes off the Edge of it in greater Things, where it is really wanted. This is the very Thing our Saviour here obferves, that while they were fo over-diligent in taking out the Mote, they overlooked the Beam, that is, the great Vice, whatever it was, that utterly blinded them as to their own much greater Faultb' and Errors. 2, The other Thing here reprehended, is too gre^t an Indulgence, or Negligence as to our own 6o ^he Hypocrify [Serm. own great Vices ; Jirji cafl out the Beam out of thine own Eye. There are but few that will fee their own Faults ; and of thofe v/ho fee them, there are but few that repent, and take any ef- fectual Meafures towards Amendment. Yet all this is neceffary, if we intend to pull out the Beam out of our own Eye. It is neceffary that by a thorough Self-Examination we come by a true Sight and Senfe of our fmful State ; more particularly it is neceffary that, by a thorough Acquaintance with ourfelves, we difcover thofe reigning, predominant Sins and Failings, which are the true Beams, which, till they are pulled out, we fliall neither be able to take any right Conduft of ourfelves, or to admoniih others. And when we know our Faults, our next Bufi- nefs muft be to imploy our Care in the mofl pro- per and effedual Manner to remove them. In order to which, there are chiefly thefe three Means to be ufed, which I fhall but juft name, and conclude. 1. Sincere and fteady Refolutions, deliberately made, well confidered, and frequently renewed. 2. Conftant, fervent, and hearty Prayer, joined with the diligentUfeofthe other Means of Grace, the Study of the holy Scriptures, by reading, hearing, meditating, and digefting it, . with the due Ufe of the holy Sacrament, and the Advices of good Friends and Books, to ftir us up and quicken us to our Duty. 3. Vigorous Endeavours both to refift the Temptations to thofe Sins, and in the Exercife of the contrary Virtues : particularly Humility, which will put us more on the Search after our own SinSj than thofe of other Men. Efpecially let IV.] of rajh Judging. Mat. VII. 4, 5. 61 let us ftudy to be as fincere, vigilant, and upright in private, as v^^e are in publick, and not adl the Hypocrite, who, though he indulges himfelf in fecret Vice, puts on a fair outward Shew, as if he were an extraordinary Proficient in Virtue, and had a Right to dictate to all others. Thefe Things would require a fuller Difcuf- fion^ but confidering that there may perhaps fome Opportunity offer from the remaining Part of the Subjedt, to give them a more particular Confideration, I fhall conclude for this Time, with my Prayers for God's Bleffing on what we have heard, that it may take Root in our Hearts, and bring forth Fruit in our Lives, to God's Glo- ry, and our own Edification and Salvation, through the Mediation of Jefus Chrift our bleffed Saviour and Redeemer. To whom, ^c. SERMON 6z T^he Salifications [SeiTm, SERMON V. Mat. VII. 5. T'hou Hypocrite^ Jirji caji out the Beam out of thine own Eye y and then Jh alt thou fee clearly to caJi out the Mote out of thy Brothers Eye, V. 6. Give not that which is holy unto the DogSy Neither cajl ye your Pearls before Swine^ left they trample them under their Feet^ and turn again and rent you. The Fifth Sermon on this Text. WE are now come to the Fifth and ]aft Argument which our Saviour propofes againft the Sin of ra(h judging or cenfuring ; which, together with the Antithefis or oppofite Duty here infinuated, is all that now remains to be fpoke to on this Subjeft. The Argument is taken from the Difficulty of the Qualifications neceflary to this Duty of cenfuring, both on the Part of the Cenfurer, and on the Part of the Offender j from the Confideration of which it will appear, that this is not a Duty to be un- dertaken raflily at all Times, nor by, nor to- ward all Perfons, v.] Jit for Cenfurers, Mat. VII. 5, 6. 63 Firjl, On the Part of the Cenfurer, there are 7wo Things feem to be required. 1. One, that he be clear from all grofs Vicea himfelf ; that he have cajt out the Beam out of his own Eye, 2. The other, that he fet about the correftlng of his Neighbour, not from hypocritical By- Defigns, but from a fincere Defign of difcharg- ing his own Duty, and of doing good to his Neighbour. Then on the Part of the Offender, two Things likewife feem to be requifite. 1. That he be not of an impatient, fierce, angry Temper, ready to fly like a Dog, at the Throat of the Perfon who offers to perform that friendly Office of fraternal Correption to him. 2. That he be not of a profane Temper, wallowing in the Mire of Luft, and fo apt to trample upon all the facred Admonitions that arc given him. The performing of this Duty to the firft of thefe Perfons, as I apprehend itj is here called, the giving of that which is holy unto Dogs ', and the performing it to the fecond, is called here, the cajiing of our Pearls before Swine. All which deferves a more particular Confi- deration. I. To begin then with the Qualifications for this Duty on the Part of the Cenfurer. , I. Tht fr/i of them is, That he caji out the Beam out of his own Eye ; that is, that he be clear from all grofs Vices himfelf. There is fome Dif- ficulty in this, why our Saviour, who -requires that we obferve the good Admonitions of bad Men, in the due Execution of their Office, I iliould 64 ^h^ ^dlificafiom [S E R M. fhould yet deter bad Men from the Monitor's Office, till they have firft tried the EfFed: of theil: good Counfel upon themfelves. He tells us of thefe fame Scribes and Pharifees, that they fat in Mo/ess Seat, Mat. xxiii. 2. that is, they were the Interpreters of the Law ; and from thence he draws this Inference, All therefore whatfoever they bid you obferve^ that obferve and do ; but do not ye after their Works, for they fay, and do not. But though he advifes the People to obey their good Dodrine, as far as it was grounded on Mofes^ Law, altho' the Teachers themfelves lived not up to it ; yet he difcourages here thefe fame Scribes and Pharifees from cenfuring of others,tillfirfl: they had reformed themfelves. It is very true, whenever in holy Scripture the Paftors are taught their Du-* ty, the greateft Holinefs of Life is required of them, and without it they are not encouraged to hope for any good Succefs of their Labours , yet at the fame time, the People are required to obey their good Doctrine, without being fcandalized at their bad Lives. And there is no Contradi- ftion between thefe two. It is poffible that the good Admonitions and Reproofs of a bad Man may have good EfFed:, efpecially upon fuch as know him not. But it is moft probable that they will do little good upon fuch as know him, till he repents and amends. Let us confider then, how great Reafon there is for this Qualification required here of our Saviour, previoufly to our performing the Duty of Fra- ternal Admonition and Correption to our Brother, (I.) Firft, v.] JitforCefifurers. Mat. VIT. 5, 6. 65 (i.) Firjl^ It is neceflary for the Honour of the Truths and Duties conveyed in thefe good Admonitions -, as it is not for the Reputation of good Wine to be prefented in a dirty Glafs. In that Cafe Men would be more apt to have their Stomachs turned with the Naftinefs of the Glafs, than their Appetite gratified with the Goodnefs of the Liquor. \n the fame manner it happens with good Dodrine, when propofed by a very ill Man, or a notorious Hypocrite \ the Word of God is then blafphemed, or evil fpoken of on their Account. And therefore we find the Scrip- ture always requires the greateil: Purity and Holi- nefs of them, who are to convey the Knowledge of divine Truths and Duties to others. (2.) Another Reafon why this Qualification is fo requifite in them who admonilL and cenfure others, is the great Decency and Decorum of the Thing. As in a Play, the Poet or Author would be much blamed, if he did not make every Per- fon whom he introduces, adt the Part which is moft fuitable for him ; e. g. if he gave all the Railinefs and Follies of Youth to be acted by one who furtaiijs the Perfon of an old Man; or the Cares and Gravity of Age to be aded by him, who fdftains the Perfon of a Youth \ fo in the Bufinefs of Life, it is fully as improper to bring in a Drunkard giving Precepts of Sobriety, or a lewd profane Wretch giving Precepts of Cha- flity. This would be only an effedual Way to teach Men Hypocrify inftead of Sincerity in all Duty. And this leads me to, (3.) A T^hird Reafon why we ihould fir ft amend our own great Faults, before we prefume to corred: others 3 namely, becaufe of the bad Vol. IV. F Succefs 66 ^he Salifications [Serm. Succefs fuch Admonitions and Reproofs would probably have in the World. I know no Duty more difficult, or that requires a greater Degree of Prudence to execute it aright, than this Duty of fraternal Admonition and Correption $ and if fo great a Blunder were committed in the Per- formance of it, as that the Perfon who admi- nifters it, fhould himfelf be notorioufly guilty of the fame, or worfe Faults, his Reproofs would be looked upon as Mock-Reproofs, and he him- felf as guilty of the greateft Impertinency. The Truth would fufFer purely through his Default ; and inftead of being reformed. Men would be hardened in their Sins, by fuch a prepofterous and ill-contrived Repreheniion. 2. The other Qualification required here in the Cenfurer is, that he fet about the Duty of correding his Neighbour, not from any iinifter hypocritical Defign, but from a fmcere Defign of difcharging his own Duty, and of doing good to his Neighbour. Thefe Reproofs are apt to be abufed, to ferve the Ends of Pride, Vanity, Hy- pocrify, Infolence, and Imperioufnefs. But the only true End we ought to propofe to ourfelves is, that of Love and Charity to our Neighbour ; that as we relieve our indigent Neighbour in his Want, fo we admonifh our erring or fmning Neighbour as to the Evil of his Ways. It is the inward good Motives and Principles in all Duties, which God chiefly regards; and there- fore we ihould watch our own Hearts, left we fet about Duty, I mean, the external Part of Duty, from wrong Principles; for that alters the whole Nature of the Adion, and from a virtuous, makes it a vicious one. Now the Want v.] fit for Cmfiirers. Mat. VIL 5, 6. 67 Want of thefe good Principles in this Duty of fraternal Correption, is that very Thing which our Lord here taxes with Hypocrify. The bad Principles and finifter Defigns of Men in this Affair are very many, and very intricate ; fo that I cannot pretend to a full Enumeration of them. Only that we may be the better guarded againft them, I {hall endeavour to point at the chief Heads of the bad Principles, which make this Duty of cenfuring degenerate into Hypocrify, when they are intermixed with the Difcharge of it. (i.) Firji, The Duty of fraternal Admoni- tion having fome Refemblance with the Didates of a morofe and furly Difpofition, which both loves to find Fault, and to cenfure feverely, and punifli rigidly, that may eafily be miftaken for the Duty itfelf. But there is a great inward Difference between them ; the one from a mere Morofenefs of Temper, delighting to find Faults, and to exercife Severity ; the other being grieved at the Faults, and applying himfelf with an un- willing Willingnefs to the Remedy of Admoni- tion, as a Patient fets himfelf to take an un- plcafant, but neceflary Potion of Phyfick. (2.) Pride and Vanity finding Nourifhment from our Neighbour's bad, as well as from our own good Qualities and Adions, it is an cafy Thing for it to counterfeit this Duty of fraternal Admonition, at leafl in that Part of it which relates to the fevere cenfuring of our Neighbour, It is true, it is as defedive in another Part, which is the Difcretion and Prudence requifite in car- rying the Cenfure no farther than to the Per- fon himfelf, v^ho was to be admoniflied and re- F 2 formed; 68 I'bc Salifications [Serm. formed ^ for Pride and Vanity is apt to publilli it to their Hurt and Reproach. (3.) When a Man takes upon him to perform the Office of a Monitor to others, who fecretly indulges himfelf in the fame Sins, without hearty Endeavour of Amendment, it is much to be fufpeded that fuch a Perfon ads from downright Diffimulation and Hypocrify ; and that he re- proves the fame Vices in others, only that he may the better hide and conceal them in him- felf (4.) There are fome, who, from a mere Bi- gottry, or Addidednefs to Party, are apt to cen- fure and reprove fuch Faults, as are moft con- trary to the Principles and Pradlices of their own Sedt and Party \ in the mean time overlooking all thofe other Faults, though ever fo grofs, which their own Party approves, either by Prin- ciple or Practice. Now all fuch Perfons, inftead of performing the Duty of fraternal Correption, are only promoting the Bufinefs of Fadion, and their Cenfures will be fo efteemed of by Almighty God. (5.) There is a fly fort of Hatred and Enmity, which chufes to vent itfelf in this cenforious Way, and under Pretence of rectifying and re- forming our Neighbour's Errors ^nd Mifcar- riages, only aims at expoiing them, v/ith a mif- chievous, not an edifying Defign. Thefe few Inflances may convince us, that our Saviour had a great deal of Reafon, when he was handling this Subjed of fraternal Admonition and Cor- reption, to guard us againft Hypocrify, and all other By-ends in ourfelves, and that we fhould with v.] fitforCenfurers, Mat. VII. 5, 6. 69 with a clear charitable Intention fet about this difficult Duty. But, II. Secojidly, Befides Charity and Sincerity in the Cenfurer, there are other Qualifications re- quired on the Part of the Offender, which the Cenfurer muft carefully obferve ; and if he finds they are wanting, he is, in Prudence, to defer his Admonitions and Reproofs till he find them. Thefe are contained in the laft Verfe of my Text ; Give not that which is holy unto the Dogs j neither cajl ye your Pearls before Swine, leji they trample them under their Feet^ and turn again and rent you. In fpeaking to which Words, I fliall endeavour to do thefe Four Things : 1. To fliew that they properly belong to this Subjed:, and that by giving that which is holy to Dogs and Swine, is meant the Admini- ftring our Admonitions and Reproofs to unfit Perfons. 2. To explain what Difpofitions thefe are in our Neighbour, defcribed by Dogs and Swine, which prohibit cur adminiftring this Duty of fraternal Admonition or Correptlon to him in thefe Circumftances. 3. I fliall confider the Danger of not com- plying with this Prohibition ; from thefe Words, lejl they trample them under their Feety and turn again and rend you, 4. I fliall confider the Duty of Prudence to find out and obferve, when our Neighbour is in fuch Circumftances, that we are excufed from the Duty of cenfuring and admonifhing him. F 3 I. Firft, 70 ^he Salifications [Serm. I. Firjl, I am to (hew that thefe Words do properly belong to this Subjed, and that by givi?2g that ivhich is koly to Dogs, and cajling our Pearls before Swine, is meant the adminiftring our Admonitions and Reproofs to unfit Perfons, fuch as will abufe them, and hate and perfc- cute us for our Pains. I am not ignorant that feveral Interpreters of good Note make this Verfe to be altogether new Matter, and interpret it to be a Caution chiefly to the Apoftles and Mi- nifters of the Gofpel, not to throw away that precious Pearl of the Gofpel upon Perfons who abufe it, and raife Perfecutions againft the Preachers and Profeflbrs of it. But, with Sub- miflion, though there is fome Truth in this Do- drine, 1 muft think the other Senfe preferable, I mean that which makes thefe Words to be an Exception fiom the difficult Duty of fraternal Admonition and Reproof immediately preceding; and that for the following Reafons. (i.) Becaufe 1 am not fatisfied that there were any fuch Officers as Apoftles then conftituted, when our Saviour preached this Sermon on the Mount; far lefs that they had then received their Commiffion to preach the Gofpel ; and therefore as I have interpreted all the reft of the Sermon in fuch a Senfe as fuits all Chri- ftians, I think thefe Words are to be fo inter- preted too. (2.) In this Senfe they fuit much better with the Order and Pofition in which they are here placed ; for as our Saviour was giving Direftions concerning the right Way of adminiftring the difficult Duty of fraternal Admonition and Re- proof, v.] fitforCenfurers. Mat. VII. 5, 6. fi proof, no Body can deny that this is fit to be made one of thofe Diredions, namely, to for- bear it towards them, who both will be the worfe for it themfelves, and will unmercifully fall a perfecuting the Monitors and Reprovers. (3.) If the Words are applied to the pubHck preaching of the Gofpel, that it is not to be preached to them who abufe it, or perfecute the Preachers, I am not fatisfied of the Truth of this Dodrine ; for I obferve both our Saviour and his Apoftles, and the primitive Bifhops and Mi- nifters after them, preacned the Gofpel promif- cuoufly to all, good and bad, and ran the Ha- zard of Perfecution. And I think it not impro- bable that oar Saviour expefted of the Apoftles, and their Succeffors, the Paftors of the Church, that they fliould run greater Hazards for the Gofpel than private Chriftians ; and therefore he told them. Mat. x. 16. that he fent tkem forth as Sheep among Wolves-^ and indeed it was fcarce poffible to preach the Gofpel to promifcuous Multitudes, as they did, but that there would be fome fuch wicked and perfecuting Men among them. And therefore this Precept does not feem to me to relate fo much to promifcuous Multi- tudes, where there is a Mixture of good and bad, as to private wicked Men, or at leaft to fuch Multitudes, of whom the far greater Part are of a wicked and perfecuting Spirit. (4.) Lajily^ It is not the bare preaching of the Gofpel, but the Reproofs mixed in with it, which are the cutting Things that ftir up Peoples Paffions, and provoke their Refentments; and therefore the Words feem much more applicable to this of Admonitions and Rebukes, than to F 4 the 7^ ^he ^lalificafions [Serm. the publick preaching of the Gofpel. Not but that by a Parity of Reafon it may be extended to all Rebukes, and all Ads of DifcipUne and Cenfure, adminiflred to wicked and perfecuting Men. But feme perhaps may think that the Word Pearl, is not fo applicable to private Ad- monitions and Corredions, as to the Gofpel it felf, , To this it may be anfwered, that the Words are a common Proverb among the Jews^ only adapted to this Occafion ; and that the throwing away of good Advice and Reproof on obftinate wicked Men, may very well be com- pared to the throwing of Jewels or Pearls before Swine, efpecially Solomon having ufed the Com- parifon in the fame Sen fe, Prov. xxv. 12. jls a?t Jiar-r'mg of Gold, and an Ornament of fine Gold^ fo is a wife Reprover upon an obedient Ear, II. I am to explain who are here meant by Dogs and Swine. They are certainly Men of curfed Difpofitions, there being no Creatures un- der the Law more ftigmatized for Uncleannefs, But to anfwer more particularly ; it is not all wicked People who are to be meant by thefe Compellations, but only fuch incorrigible Per- Ibns, v\^ho become worfe for Reproof themfelves, ^nd are ready, on that Account, to rail at, and perfecute others. But more efpecially there are thefe two Sorts of Perfons to whom this Duty of Admonition and Reproof ought not to be per- formed, by the Diredion of my Text. I. The Perfecutors of the Monitors and Re-^ provers, who, like fierce Dogs, (when we would beat them from Carrion) grin and threaten, and v.] ft for Cenfurers. "Mat. VII. 5, 6. 73 at laft, if we come too near them, are ready to fice upon us, and tear us to pieces. 2. They who blafpheme and rail againft our pious Admonitions, expofe, ridicule, and con- temn them, and wallow more and more in the Mire of their Sins and Follies. As to the firft of thofe Perfons, the ferce Dog^ who is enraged at Admonition and Reproof, there is a great deal of Reafon why he ought not to be troubled with it, it not being God's Defign to expofe good People necdlefsly, where there is no manner of Hope that their Pains or Sufferings will do any good. Precious in tke Sight of the Lord, is the Death of his Saints ; and therefore it is not to be fuppofed, that he is for throwing away their Lives needlefsly for no manner of Benefit. And befides, a Perfon of that fierce Temper towards thofe who would perform that charitable Office of fraternal Ad- monition, is in no manner of right Difpofition for receiving Benefit from it. For all who would benefit by the Word of God, either publickly preached, or privately applied, muft receive it in Meeknejs, Jam. i. 21. A Temper diredlly con- trary to that of Rage and Fiercenefs, defcribed by that of the Dog in the Text. And as to the fecond Sort of Perfons here defcri- bed, the Swine^ wallowing in Unclcannefs, and if you take never fo much Pains to wafli them, who love ftill to wallow more and more in Filthinefs; it is to as little Purpofe to fpend Admonitions and Reproofs upon them ^ for they are obftinate and incorrigible in their evil Ways 5 and the more Pains is taken upon them, there is only fo much more Contempt thrown upon facred Things, and 74 ^^ ^lalijicatiom [Serm. and the Perfons admoniflied and reproved, only have their Sins fo much the more aggravated in the Sight of God, and give fo much a more fcan- dalous Example to the World. III. The /Z^/r^ Thing I am to confider, is the Danger of not complying with this Prohibition, from thefe Words ; lefi they trample them under their Feet, and turn again and rent you. If we will not then comply with this Advice, we are here told the Danger we incur by our Im- prudence. 1. The Danger of having all our good Admo- nitions trampled upon. 2. Then the Danger of being perfecuted our felves by thofe Scoffers at holy Things. The firft is the greateft Danger, the Contempt of all facred Admonitions, expreffed here by the trampling them under the Feet of thefe lewd Men. The Expreflion is metaphorical ; but how many of the evil Confequences may fall under it, is not eafy to account for, Contempt alone being generally reckoned as the Heighth of Difobe- dience. Though a Man, who is ftrongly un- der the Power of evil Habits, cannot prefently fhake them off, and get rid of them ; yet if he * has a Refpedt for the Truth, and an Honour for the Perfons who adminifter it, and when he hears it, hears it meekly ; there is great Hopes that thefe good Beginnings, if duly cultivated, will be bleffed with a fuitable Progrefs, and at laft crowned with an happy Conclufion. But where the Truths of God, inftead of Honour and Refped, meet with Hatred and Contempt, fuch Perfons arc then in the Condition of a Patient paft v.] jit for Cenfurers. Mat. VII. 5, 6. 75 pad Hope, whofe Stomach rejeds all wholfome Medicines, and loves nothing but fuch Trafh as is pernicious to it. But the fecond Danger is likewife very great, namely, the Odium raifed thereby againft good Men ; which has moft pernicious EfFeds ; for it flops the Door to all good Counfel ; it pre- pares the Way for all that Sort of Perfons who flatter and footh People in their Sins; it difcou- rages all Goodnefs, and makes Wickednefs trium- phant ; in fhort, it is the readieft Way to fet up the Kingdom of Satan, and to pull down the Kingdom of Chrift. For an inward Hatred againft good Men once raifed, is daily fprout- ing out in the moft fpiteful Words, and moft perfecuting Adions againft them, and all that favour them j and confequently in running down every Thing that has the Face of Goodnefs, as being the Character of the Perfons whom, of all others, they moft hate and abhor. IV. The laft Thing to be confidered is this Part of Chriftian Prudence enjoined in my Text; how we may obferve and find out, when our Neighbour is in fuch Circumftances that we arc excufed from the Duty of cenfuring and admo- nifhing him. The Text fuppofes a Knowledge of Mankind, at leaft fo far as to be able to dif- cern who are capable of Admonition, and who not. For all the Prudence here required is, only to judge aright, whether our offending Bro- ther will be the better or the worfc for it ; which I confefs is a very difficult Piece of Skill, and in the greateft Part of Men perhaps cannot be known but by making the Experiment. Some indeed 76 The ^lalijications [Serm. indeed are fo great Scoffers at Religion and Virtue, efpecially fuch Virtues as they do not put in Pradlice, that one may eafily know they are not to be attempted in the Way of fraternal Admonition, without provoking their higheft Rage and Difpleafure ; and therefore, as to them, the Advice of Solomon feems moft proper to be followed, as we have it, Prov. ix. 7, 8. He that reproveth a Scorner^ getteth to himfelf Shame : and he that rebiiketh a wicked Man, getteth bimjelf a Blot, Reprove not a Scorner^ leji he hate thee. When Men are thus far advanced in Wickednefs, they take the Scorner's Chair, and make it their Bufinefs to mock every Thing that is facred and ferious ; we may well then, without Breach of Charity, judge they are pail Advice, unlefs it fhall pleafe God, by feme great Sicknefs, or oth^r Afflidtion, to humble them, and to bring them to a docile and tradable Tem.per. And together with the Scoffers, we miay reckon fuch obdurate hardened Wretches, as are Proof againft all Arguments and Convidlion, who fhat their Eyes againft the cleareft Light, and inftead of anfwering Arguments, or being perfuaded, only fet their Wits to work, to ruin thofe who give them good Counfel and Advice. Such were thofe Rulers of the Jews, who, when they could not deny our Saviour^s Miracles, gave it out that he wrought them by Beelzebub the Prince of the Devils ; and the more Convidions they met with, were hardned fo much the more to that Degree, that upon our Saviour's raifmg Lazarus to Life, they prefently had a Confultation, and refolved to apprehend him, and put him to Death. Whenever we perceive that Men are come to 2 this v.] ' fit for Cenfurers. M a t. VIL 5, 6. yy this Degree of Wickednefs, it is a dangerous Thing to provoke them by Admonitions and Reproofs. The only Remedy which is then left is, Prayers to God for them, that he who has the Hearts of all Men in his Hands, would by his Grace, fit and prepare them for admitting and receiving Benefit by the Means of Grace. But ftill great Care is to be taken, that we do not defpair too foon of our offending Brother, and that our own Self-love and exceffive Fears do not fo magnify the Danger, as to difcou- rage us from performing our Duty on fuch Occafions. It is better perhaps to venture a go*od deal of their Difpleafure, in order to the recovering them to a found State of Health, than by abandoning them too foon, to defpair of the Patient. Even Mad-Men have their lucid Intervals; and therefore a great deal of Prudence is to be ufed in addrefling them at feafonable Times, and by proper Perfons, fuch as they have no Prejudice againft, and in the mildefl Manner, fuch as may gain their AfFe- dion without provoking their Paflion. I find Time will not allow my meddling with the contrary Duties to this rafh judging and cenfuring at prefent , and therefore I (hall refer that to another Opportunity. Now God blefs what wx have heard, that it may contri- bute effedtually to our Edification and Salvation, by the Grace and Mediation of our Lord Jefus Chrift i T'o whom^ &c. SERMON ^8 Cenforioufnefs ti [Serm. SERMON VI. Mat. VIL 5. Tloou Hypocrite, jirji cajl out the Beam out of thine own Eye ; and then JJoalt thou fee clearly to cajl out the Mote out of thy Brother s Eye. V. 6. Give not that which is holy unto the DogSy neither caji ye your Pearls before Swine, left they trample them under their Feet, and turn again and rent you. The Sixth Sermon on this Text. WHEN we firtt entred on this Part of our Saviour's divine Difcourfe, in which he guards his Difciples againft rafli judging and cenfuring, contained in the firft fix Verfes of this Chapter, I divided the Whole into thefe three Heads. 1. A Prohibition of Cenforioufnefs, or rafli Judgment. 2. An Enforcement of this Prohibition by feveral Reafons and Arguments. 3. The Antithefis, or oppofite Duty to this Cenforioufnefs, or rafli Judgment. Having, in fome former Difcourfes, handled the two firft, namely, the Prohibition of rafli Judgment, VI.] our fehes. Mat. VII. 5. 79 Judgment, and the Arguments with which it is enforced ; I come now to the third and laft Head of our Saviour's Difcourfe on this Subjed: ; namely, the Confideration of the contrary Duty. And this, as I apprehend it, confifts in thefe four Things, which 1 fhall endeavour to explain and recommend to your Confideration and Pradtice. 1. The firft Branch of the contrary Duty to rafti Judgment is, to employ our Cenforiouf- nefs firft and chiefly upon ourfelves : That we ihould Jirji cajl out the Beam out of our own Eye, 2. The fecond Branch of it is, to look chari- tably on the Aftions of our Neighbour, and not to be too fharp-fighted in fpying out his fmall Faults, not to behold too critically the Mote in our Brother's Eye ; not to be too ready to cenfure him ourfelves ; or too apt to aflent to the Cenfures of others. 3. A third Branch of the oppofite Duty is. That we perform the friendly Office of Moni- tors to our Neighbour himfelf, infte^ of ex- pofing him to others. 4. And the fourth Branch of it is, That in adminiftring thefe our Admonitions, we ufe Pru- dence, not to throw them away, where they will do Hurt; but to contrive to give them, when our Neighbour is in the beft Temper and Difpofition to receive them kindly, and to make the beft Ufe of them. I. The Firjl Branch of the contrary Duty to Cenforioufnefs and rafti judging is, to employ our 8o Cenforioiifnefs to [Serm. our Cenforioufnefs firft and chiefly upon our felves. For we are blamed for not beholding the Beam in our own Eye ; and commanded firft to caft the Beam out of our own Eye, in order to the difpofing us to fee clearly to caft out the Mote out of our Brother's Eye. This is a great and important Duty, the Duty of Self-exami- nation, and of ftridly cenfuring and correding ourfelves for our Sins and Follies ; a Duty which our corrupt Natures have in as great Averfion, as they are inclined to that of judging and cenfuring our Neighbour. In this Work of Self-exami- nation, we muft endeavour both to find out the feveral Species or Kinds of our Sins, and likewife the Frequency, and other Aggravations of them > as if they have been committed againft Know- ledge ; upon Deliberation ; againft Checks of Confcience ; againft Vows and Fromifes ; againft Admonitions and Warnings 3 againft fignal Mer- cies and Judgments; and other extraordinary Means to reform and reclaim us. But you may think, perhaps, how is this fuch an oppofite Duty to the raili judging of others? One may fancy that the (harper we are in difcovering our own Faults, we {hall know fo much the better how to find out thofe of other Men. But this may be eafily anfwered ; for though it may acquaint us better with the Nature of Sin, and the Temptations of Satan, yet this will not in- cline us to be more cenforious of our Neigh- bour. For, I. The more Time we fpend at home, the lefs we have to fquander away abroad \ we fhall find fuch a full Bufinefs and Employ- ment in this Work of fearching and trying our own Hearts and Ways, that we Ihall have no Leifure VI. j our fekes. Mat. VII. 5. 8i Leifure to pry narrowly, and to fearch wifhfully into our Neighbour's Concerns. :2. The better acquainted we are with our own Sin and Folly, we fhall be fo much the more Charitable to the Errors of others j as being then more capable to judge of the Temptations and Infirmities inci- dent to Mankind. 3. The better we are ac- quainted with our own Sins, we fhall be fo much the freer from Pride and Vanity, which is the great Caufe of raih Judgments. We (hall be apt to think our felves the unworthieft and mod undeferving of all others ; and fo living in Humility, fliall have no vain Curiofity, by leflen- ing others, to increafe the vain Phantom of our own Superiority and Excellency. This Work then of Self-examination, acquainting us inti- mately with our own bad Charader, and beating down all touring Thoughts and Imaginations, as faft as they rife in our Hearts and Minds, is an excellent Antidote both againft politive and com- parative Pride, which lafl: is the chief Caufe and Occafion of ralh Judging and Cenfuring. By the by, from this Part of the oppofite Duty, we may obfeive a feeming Paradox, that they who leaft mind their own Faults, are the fevereft in Cenfuring the Faults of others, as was plain in the Scribes and Pharifees, who, though very (liarp-fighted in fpying out the Motss, that is, the fmallefl: Faults in their Neighbour's Eye, could not difcern the Beams, that is, the greatefl Faults in their own. II. A fecond Brailch of the contrary Duty to ra{h Judgment, is, to look charitably on the Adions of our Neighbour, and neither to be Vol. IV, G too 82 Charity in [Serm. too fliarp-fighted in fpying out his fmall Faults, nor too forward to cenfure him our felves, nor apt to affent to the Cenfures of others. It is one Property of Charity, that // covers a multitude of Si72S, I Pet. iv. 8. But that we may be more fenfible of this Truth, how Charity prevents rafli Judgments, it will not be amifs to confider this Matter a little more particularly. The Occa- fion of all our rafli Judgments of our Neighbour is from thefe two Caufes ^ our own flight or par- tial Obfervation ; or the believing the rafh Re- ports of others. I. As to the firft, our own flight or partial Obfervation, let us confider whether there is not a previous Averfion to the Perfon on fome Ac- count or other, which makes us fo ready to form thefe Judgments. We pretend we fee many Things amifs, becaufe we fecretly wifli that thefe our Conjedures and Obfervations may be true ; and when we have once made thefe rafli Judg- ments and Cenfures, we think our felves obliged in Honour to fl:and by them, and defend them, and are afraid of every thing that may be offered to undeceive us ; fo that what was at firfl: a mere Error of our own rafli Judgment, occafioned by a Spice of Malice and Averfion to the Perfon a- gainft whom we pafs it, comes in Time to be judged neceffary to be juftified and maintained ; becaufe it would be a difreputable Thing to ad- mit into our vain Thoughts fuch a choaking Truth, (far lefs to let it be underfl:ood by the World,) as that we committed an Error in our Judgment, or did any Thing of which we have occafion to repent. I am confident that this un- reafonable Admiration of our own Judgment, as 2 if VI.] Cenfuring others. Mat. VII. 5, 83 if it were infallible ; and of the unbyafTed Redli- tude of our own Will, as if it inclined to no- thing that perverts the Judgment ; is one plen- tiful Source of ra{h Judgments. To which if we add fome of thofe falfe Principles of Honour, that it is more reputable to defend than to retradt a precipitate rafli Judgment once given, this, in- ftead of Remedying, roots this Evil fo firmly, that it is really Proof againft all Remedies. But becaufe nothing is to be deff aired of, through the Grace of God, let us try fome Antidotes that Scripture and Reafon fuggeft to this great Evil of rafh Judging. I. F/r/?then, let me entreat you to confider the moft pernicious Confequences of rafh Judg- ments. I will offer you two Inftances out of the Holy Scriptures, one in which it is plain what the wicked Confequence would have been, if they who gave the rafh Judgment had not been undeceived, and had not retraded it ; and the o- ther, in which they were not undeceived till it was too late ; but drove on their Prejudices to the Ex- tremity of the fatal Confequences that attended it. The firft is the rafh Judgment which the reft of the Children of IJrael made of the Tribe of Reuben and Gad, and the half Tribe of Ma- naffeh^ Jofh. xxii. 11, &c, for Ere(5ting an Altar in the Borders of Jordan., miftaking and mif- conflruing their Intent therein, as if it had been with an idolatrous Defign of fetting up an Idol- altar againft the Altar of the true God ; whereas it was quite otherwife, to be only a Memorial of their being one and the fame People with thofe that worfhipped the true God on the other Side of Jordan, Upon this rafli Judgment, they de- G 2 figned 84 Charity in [Serm. figned no lefs than the utter Extirpation of thofe two Tribes and an half, and they carried the Matter fo far, that they affembled themfelves in warhke Manner for that End. But yet they fhewed themfelves good Men, in that they were not fo carried away with their firft Prejudices, but that they ufed Means to be better informed ; and after right Information, were as ready to lay down their Arms, as they had before upon a ra(h Judgment taken them up. The next was a more fatal Example, namely, the Example of Rehoboam, 2 Chron. x. 13, &c, who, by the Advice of fome hot-headed young Men, chofe to treat the People of Ifrael in a huffy, threatning Manner, when they reprefent- ed their Grievances to him, and defired fome Relaxation of them ; which rafh Judgment loft him Ten of the twelve Tribes of IfraeL And tho' he quickly repented of it, and would have made up the Matter, it was then too late , and they were by that Time fo incenfed, that they rcfufed to hear any offers of Peace, and ftoned the Perfon who was fent to them on that Ac- count. It is really ftrange to obferve, both what difmal Effeds rafli Judgments have on the Per- fons guilty of them, and on the Perfons againft whom they are pronounced 5 the one, or the o- ther, if not both, proving implacable, and Peace irretrievable. 2. Together with the evil Confe- quences, let us confider the bad Caufes and Oc- cafions of rafh Judgments, I mean that Sort which proceeds from our own Obfervation, both as to the firft making them, and our Perfeverance in them, and at the fame Time think of the An- tidotes and Remedi|s. The Caufes of rafh Judg- ments VI.] Cenfuring others. Mat. VII. 5. 8^ ments begun and continued, may perhaps be re- duced to thefe three ; Firjl^ The Defects of our Judgment and Underftanding, occafioncd chiefly by Ignorance, Inconfideration, and RaChnefs or Precipitancy ; then the Defe(fls of our Will, oc- cafioned by Malignity and Averfion to the Perfon again ft whom we pronounce the rafli Judg- ments ; and laftly, the falfe Point of Honour in adhering too ftiffly to our own Senfe and O- pinion 3 all which by due Care may be redlified. I. The proper Way to cure Ignorance is, by a calm unprejudicate Information as to Matters of Right from the Perfons moft fkilful in thofe Affairs ; and as to Matters of Fadl, from the moft unbyaffed Witneffes. But in thefe Inquiries we muft have a fpecial Care to do nothing to byafs either our felves, or thofe we confult, or thofe from whom we take our Informations, a- gainft their own Skill and Knowledge. In all fuch Cafes we fhould behave our felves with the Indifference of a Traveller j afking which of the two dividing Paths is the Right, as if we had no other Intereft, no other Inclination in our Enqui- ries, but purely to find out the right Way, and to follow it. But if we come with Prejudices ei- ther to the Caufe or to the Perfon, we fliall go near to be mifled. An Inftance of which we have in Ahab, 2 Chron. xviii. where we have a nota- ble Account how the Prophets were confulted a- bout an Adion, which the King was bent upon before, and only deiired their Opinions to back his own Purpofe ; for they knew it was not fafe for them to give them againft his Inclinations. In the Beginning of the Chapter we find the Refolu- tion taken to go to War againft the King oi Syria ^ G 3 and 86 Charity in [Serm, and King Jehojhaphat bcfpoke as a Confederate, before there was any Talk of Confulting of Pro- phets in the Matter. But afterwards, to put a good Glofs upon the Bafinefs to Jehcjhaphat^ and fome other of the People who feared God, it was agreed that the Prophets fbould be confulted. But whether it was a free, unprejudicateConfultation, we n:iay guefs by the Management of one of them, who was by much the beft of the whole Tribe ; I mean, Micajah the Son oi Imla, For, firft. King Abab^ knowing him to be a Man that never flattered him, contrived to exclude him from this Convention of the Prophets, and called only fuch as he knew commonly fuited their Pro- phecies, not to what was right in it felf, but to what they knew would be moft gracious and ac- ceptable to him. King Jehojhaphat probably having an. inkling of this, infilled very much to know if there was no other Prophet of the Lord^ befides thefe that were there prefent. At laft, when it could no longer be hid, Ahab confefled there was one more ; but before he was heard, he gave fuch a black Charader of him to Jehofia^ phaty that he might not be diverted from the Re- folution they had taken, altho' he fliould be a- gainft it, as he expe6ted he would. Is there not here a Prophet of the Lord befides^ tJjat ive may enquire of him? faid Jehopaphaty 2 Chron, xviii. 7. TeSy replied Ahab^ There is oite Man more^ by whom we 7nay ejiqiiire of the Lord: but I hate hiniy for he never prophefieth good unto me^ but aU ways evil : the fame is Micajah the Son of Imla. And when Micajah^ being fent for, had ufed A- bundance of Freedom, in diffwading from that Intended Expedition^ we may obferve from the Treat- VI.] Cenfuring others. Mat. VII. 5. %j Treatment he met with, how little Freedom there was in that Confultation -, for Orders were given to carry him to the Governour of the City, and to clap him up in Prifon, and to feed him with Bread and Water till the King fhould return in Peace. From this Piece of Hiflory we may fee how dangerous it is to pretend to inform our felves, and to take Advice of Men {killed in any Profeffion, when they are not left at Freedom to give their Opinions and Advices, but one Way. And perhaps it was for this, among other Sins, that God permitted a lying Spirit to go forth in the Mouth of all AhaU^ other Prophets. For it is a terrible Rule fet down by God himfelf, Ezek, xiv. 4. Againft any that fiall Jet up his Idols in his Heart, and put the fiumhltng Block of his Iniquity before his Face, and then come to enquire of a Pro- phet concerning him 3 that God %mll anfwer him according to the Multitude of his Idols. 2. The proper Way to cure Inconfideration, is, to take care that we be not hurried on by any prefent Luft or' Paflion, or ftrong Prejudice or Byafs whatever ; but to view Things calmly of all fides, and efpecially to excite our felves to confider what can be offered for that fide of the Queftion to which we are leaft inclined ; by that Means to bring our Judgments to an equal Poize, that we may maturely and deliberately judge of Perfons and Things, without any Imputation of Raflinefs. And what I fay of Inconfideration, is as true of Rapnefs and Precipitancy ; the proper Remedy of which is, to accuflom our felves to go more flowly, and to ad: with greater Deliberati- on in our Judgments. Let us confider, that what is true to Day, will be fo to Morrow 3 and there- G 4 fore 88 Charity in [Serm. fore that it will do no Hurt to take fome more Time to deliberate upon it. And therefore it is a good Advice to curb the Impetuofity of our Spirit, and the Loofenefs of our Tongue, even in Mattets that are pretty evident; to accuftom them not to precipitate in Things doubtful and obfcure. 3. Then the proper Way to cure our AverCon to any Perfon is, by Confidering all the good Qualities more than the bad of fuch a Perfon, and of hov^ great Ufe they might be, if fet in a due Light, and not obfcured by our Hatred and Enmity. But this is the Nature of Malice, that it either totally blinds us as to the good Quali- ties of an Adverfary, that we think he has none ; or if he has any, by diverting our Thoughts from them, and poring continually on the black Side his Charader, we totally extinguifti any good Ideas of them and his Actions, and fufFer none but the bad to remain. And till this Malignity is overcome by the contrary Principle of Charity, we are not like to be in a Capacity to make any other but rafh Judgments of fuch a Perfon and all his Ad:ions. Laftly, To cure the falfe Point of Honour of an Opiniaftrete and ftiff Adhering to our own Opinion, and to the Maintenance of our own rafh Judgments, and as rafh Adlions flowing therefrom; we fhould do well to obferve the many Miftakes in Judgment we have often been guilty of, and to recoiled how often we have been deceived in Men, and Aftions, and Events; and likewife how many others, otherwife Men of Worth and Goodnefs, we have feen carried a^ Wfiy with Prejudices ; how they h^ve taken Flat- tery VI.] Cenfuring others. Mat. VII. 5. %g tery for good Coin, and hugg'd thofe Perfons who had nothing elfe to recommend them, but that they were always, Right or Wrong, of their Opinion \ and how many honeft Men they have known flighted and difcarded, purely on Account of their Honefty and plain Dealing. But the Mifery is, tho' we are ever fo fharpfighted to ob- fcrve thefe Things in other Men, we can fee none of them in ourfelves ; the fame Pride and Vanity, which difcovers to us other Men's Er- rors, hiding our own. If ever we have made any right Judgments of Men or Things in all our Life-time, we can readily produce the In- ftances of them, and tell how the Succefs hap- pened according to our Opinion ; but as to all the precipitate, wrong Judgments, and falfe Steps we have made, which are many more than the other, we have forgotten all fuch ; which, if we had prefer ved the Catalogues of them, and re- volved them often in our Memories, would be infinitely more ufeful in keeping us modeft and humble, and diffident of our own Judgments, and ready to perceive our Errors, and would help us to come eafily off of them ; and make us more cautious and deliberate for the future. So much for the Antidotes to the radi Judg- ments, which have proceeded from our own Ob- fervation. But we are no lefs apt to be impofed upon, and to be carried to rafh Judgments, by believing the Reports of others. For fo many of thefe are altogether falfe and groundlefs ; fo ma- ny others are made up partly of Fads, and part- ly of the Reporter*s Obfervations upon the Fads ; and both thefe blended together, as if it were all Fads ; there are commonly likewife fo many true Fads go Charity in [Serm. Fafts difguifed v/ith falfe Colours, and clothed with wrong Circum fiances ; there are fo many Comments too ufually intermixed, of the De- iigns and Intentions, from which the Perfons are faid to have aded j fingle Anions are fo often re- prefented as habitual and cuftomary, and grofs evil Intentions are fo often fixed to innocent Acti- ons, that it is one of the hardeft Things in the World to admit Reports, without running the Hazard of making rafli Judgments upon them. The Way to cure this is, FirJ}^ Not to lend a pleafant Ear to thofe Tattlers or malicious Per- fons, who love to tell ill Stories of their Neigh- bour, or to colour over innocent Stories with ma- licious Gloffes, Then to fuppofe, what daily Experience confirms, that there may be fome Er- ror or Uncertainty in the Reports, at leaft, that they may be clothed with other Circumftances than the malicious Reporter reprefents ; and there- fore, that it is much fafer to fufpend our Judg- ment, till we have an Opportunity of being bet- ter informed. Particularly, we ought not to re- ceive with Averfion, what tends to undeceive us as to any bad Opinion we have taken up, or any ra(h Information we have admitted of our Neigh- bour } but fliould be glad of the Means it afforded us to have a better Opinion of him than the former bad Character tended to imprint in our Minds. Charity inclines us to be more forward to believe what tends to the Clearing of our Neighbour's Reputation, than what tends to the Blackening of it j and cfpecially if we can fall on no other Means to clear up our Neighbour's good Character, the beft Way is in a friendly Way to impart all to himfelf, that we may heat what VI.] Cenfuring others. Mat. VII. 5. 91 what he has to fay in his own Juftification. And this would lead me to The T^hird Branch of the Antithefis, or con- trary Duty to the Sin of ralli Judgment ; name- ly, The Performing the Friendly Office of a Mo- nitor to our Neighbour himfelf, inftead of Ex- pofing him to others : Which, together with the Prudence to be obferved in Adminillring our Ad- monitions and Reproofs to Perfons in fuch a Temper, and at fuch proper Times, as they are like to be the better, and not the worfe for them, and we like wife fafe in fo doing ; are both fuch important and difficult Subjects, that I dare not attempt them now in the End of a Sermon. And therefore leaving them to be handled more at lei- fure at fome other Opportunity, I {hall conclude, after a fliort Application of what has been faid to two forts of Perfons ; namely, thofe that are guil- ty of rafh Judgments, and thofe that are injured by them. I. The Firjl^ are aim oft all forts of People j fo much Care and Precaution being requifite, that perhaps there is no Duty in the whole Circle of Chriftian Morals, more difficult at all Times to put in Execution than this. ^t. James fays. If any one offends not in Word^ the fame is a perfect Man^ Jam. iii. 2. And if it is fo difficult to avoid rajh Words, it is much more fo, to avoid rajh Judgments^ which do much more fuddenly pre- fent to the Thoughts, than Words do to the Tongue. But the Truth is, moft commonly they go together, we have no fooner made fo much as a Conjed:ure in our own Minds to our Neighbour's Difadvantage, but we are in Pain till we communicate it to fome or other, for their Approba- 92 Charity in [Serm. Approbation ; and mofl: commonly we commu- nicate thefe things to fuch as we know are ready to join in with all our Sentiments, at leafl: our moft malicious ones. And, which is worfe, we take it very ill, if they offer to differ from us in fuggcfting any more charitable Opinion. But which is ftrangeft of all, there are many Men and Women, who make Confcience of abftaining from other grofs Vices, that yet make no fcruple mofl unmercifully, in their common Difcourfe, to cenfureand condemn others, efpecially if they are not of their own Kidney and Party. Nay, mofl of our both civil and religious Se6ls and Parties, think they do God and their Country good Service, by putting a bad Conflrudtion on the Words and Actions of thofe who differ from them, and by Expofing and Cenfuring them mofl unmercifully ; and if it lies in their Power to carry their rafh Judgments beyond Words, to more fubflantial Injuries, they think it no Sin to do it ; and their very Minds and Opinions being corrupted, it is much harder to bring them to a Senfe of this fort of Sins, or to a true Repentance for them, than for thofe that are reckoned much groffer Tranfgreflions. All I have to fay to fuch People is, to requeft them to confider, that this is a mofl effential Character of the Spirit of Chriflianity, to have charitable Thoughts, and to ufe charitable Words of others, and to nip in the Bud all the pernicious. Fruits of that unchari- table Temper. Let us believe no Harm of our Neighbour, fo as to injure hirn thereby, either upon uncertain Rumours of others, or as uncer- tain Conjedures of our own. At leafl, let us carry thefe Conjectures and Surmifes no further than VI.] Cenfurlng others. Mat. VII. 5. ^^ than to guard our felves againft receiving Hurt from the Perfons, fuppofing them to be fuch as the wicked Surmifes fuggeft, without Defaming them to others, or doing them any other Preju- dice, either in their good Name or Eftate. The other Perfons to whom this Difcourfe is to be appHed, are thofe who unjuftly fuifer by rafh Judgments. And to them I have to offer, Firjl, That they would confider, tho* they have not deferved thefe raih Judgments, whether they have not by their Imprudence given Occafion for them, by doing fomething which, if it is not evil, has at leaft the Appearance of Evil ; and therefore, that they would order their Converfa- tion fo, that their Good may not be evilfpoken of^ Rom. xiv. 16. The other Thing is, that they would be induced both eafily to pardon thofe rafli Judgments in others, and abftain from them themfelves. Firjl^ That they would pardon them in others 5 fince fo much Watchfulnefs, Care and Circumfped:ion is requiiite to avoid them ; and ia fome they proceed from very innocent Caufes, fuch as a Weaknefs of Judgment, a Lapfe of Memory, an Excefs of good Nature and Creduli- ty ; in others from an overcautioufnefs, which creates a Jealoufie and Sufpicion ; and that Men are often obliged to adt upon their prefent Con- jedtures and probable Opinions, tho' they after- wards prove to have been wrong. But what to fay for a Perfeverance in that Wrong, after they come to be fenfible of it, I cannot tell. The leaft that a good Chriftian will then do is, not to perfift in an ill Thing, but to make fpeedy Reparation. Then, for fuch a Perfon who has been injured by ra(h Judgments, there is the z greateft 94 Charity /;/, &c. [Serm. greatell Reafon that he fhould abftain from them himfelf, as knowing by Experience, the pernici- ous Nature and Confeqaences of them. And therefore having a right Senfe of what is due to others upon thefe Occafions, he of all Men cannot pretend Ignorance, and has nothing to do but to apply the golden Rule, of doing as he would be done by. This is v/hat occurred to me upon the prefent Subjedl, and which, I hope, ye will improve in your After-Meditations, and praftife in your Lives, to your Growth in Grace, and in the Knowledge of our Lord Jefus Chrift. To Him, ^c. SERMON VII.] 'the Duty of, 6cc. 95 SERMON VII. Mat. VII. 5. -And then Jhalt thou fee clearly to cajl out the Mote out of thy Brothers Rye. V. 6. Give not that which is holy unto the Dogs^ neither cafi ye your Pearls before Swine^ lefl they trample them under their feet^ and turn again and rent you. The Seventh Sermon on this Text. HAVING formerly divided this Difcourfe of our Saviour's againft rafli Judgments into three Parts 5 viz, 1. A Prohibition of Cenforioufnefs or rafh Judg- ment. 2. An Enforcement of the Prohibition by feve- ral Reafons and Arguments. 3. The Antithefis or oppofite Duty to this Cenforioufnefs, or rafh Judgment. We are now come to the laft Branch of this Divifion, the oppofite Duty to Cenforioufnefs ; and this, I told you, was comprehended in thefe Four Particulars. I. That we fliould employ our Cenforiouf- nefs chiefly upon our felves ; that we fhould Jirji cafl out the Beam out of our own Eye. 2. That 96 ' ^he Duty of [Serm. 2. That we fhould have charitable Thoughts of our Neighbour, and put the beft Conftru- d:ion on his Aftions they are capable of. 3. That we fliould perform the office of Mo- nitors to our Neighbour himfelf, inftead of Ex- pofing him to others. 4. That we (hould ufe Prudence in fuch Ad- monitions, not to throw them away, where they will do hurt ; but admin ifter them to fuch Per- fons, and at fuch Times, and in fuch a Manner as is moft likely to do good. Now having at the laft Occafion fpoke to the firft and fecond of thefe, our feverity in Cenfur- ing our felves, and our Charity in Cenfuring o- thers ; I proceed now to the third and fourth, namely. The Duty of Fraternal Admonition, and the Prudence we are to ufe in Adminiftring that Duty. III. I begin with the Duty of fraternal Admo- nition, for which the preceding Cenforioufnefs to our felves, and Charitablenefs to our Neigh- bours, are here fuppofed to be good Difpofi- tions or Qualifications. Now for the Founda- tion of this Duty from my Text, it is compre- hended in this Expreffion of feeing clearly to caft out the Mote out of our Brother s Eye. For to \vhat Purpofe fliould we fee clearly to do this charitable Office to our Neighbour, if we are never to perform it to him ? It is likewife impli- ed in the next Expreffion, forbidding our throw- ing away of this precious Pearl of Admonition and Reproof upon Dogs and Swine, that is, on Perfons who in all Probability will make a bad Ufe of it > for this implies, that if the Perfons are not VII.] Fraternal Admonition, Mat. VII. 5. 95^ not fo indiipofed, it is our Duty to adminifter it to them. In fpeaking to this Duty of Fraternal Admo^ nitiony I fhall Firft endeavour to give you a ge- neral Defcription of it, and of the chief Duties comprehended under it : then fhew you the Ufe- fulnefs of it in a Chriftian Life i and this will bring me to the laft Thing in the Words, the Prudence to be ufed in managing it. I. As to the Firift, the Defcription of the Duty of fraternal Admonition j I take it in ge- neral to be a friendly Guarding our Neighbour againft Sin and Errour: or a Putting him in Mind that he is in it, or at leaft in Danger of being led into itj and the Directing and Guiding him into the right Way. There are many Branches of this Duty ; I fhall endea-^ vour briefly to mention the chief of them, for that will go a great Way in the right Under-* Handing the Defcription of the Duty. (i.) Firji then. One of the beft and fafeft Ways of Difcharging this Duty, is by Fortify- ing our Brother before-hand againft the by^^ paths of Sin and Errour, which we apprehend he will be in Danger of taking in his Chriftian Courfe. This is like furniftiing the Traveller^ at his firft fetting out, with a true Defcription or Map of the Roads, both the right and wrong ones, that he may follow the one, and avoid the other. This I call one of the beft and fafeft Ways of difcharging this Duty -, for Men re- ceive it with much lefs Prejudice, and mors Goodnefs of Temper and Difpofition, if we give them timely Warning of their Danger, be- fore they a6tually go aftray, than they do when • Vol. IV. H we 98 Tfloe Duty of [Serm, we tell them that they are already far gone in a wrong Way, and muft either return a great Way diredly back ; or crofs the Country through much greater Difficulties, before they can get in- to the right Way again. So in our fpiritual Gourfe there is no more innocent or ufeful Way of Spending our Time ; there is no more Edify- ing Subjeft of Converfation, than when from ail overflowing Fulnefs of divine Knowledge and Experience in our felves, we give copious Di- redions to others, well fuited to their Capacity and Circumftances, how they may make the Journey of Life moft inoifenfively. This is what the Apoftle St. Paul advifes, CoL iii. 16. Let the Word of Chrifi dwell in you richly in all Wifdom \ Teaching and AdmoniJhi?ig one another in Pfalms^ and Hymm^ and fpiritual Songs, It is much to be lamented that this edifying Way of Converfation is now fo much laid afide among Chriftians, and that inftead of it we run out in- to a thoufand Trifles and Impertinencies, if not worfe, Slanders and Calumnies; which inflead of helping our Neighbour forward in his Journey heavenwards, lead him into many By-ways, out of which it will require a great deal of Time and Pains to extricate him. (2.) This firlt Way is more general , but the Duty of fraternal Admonition doth not reft in Generals. Herein it differs from common In-^ ftruftion, that it takes more particularly under Confideration the State of the Brother with Re- lation to thofe Inftrudions and Admonitions; as for Example, when we confider the prefent Temptations to which he is expofed, and fuit our Cautions and Admonitions accordingly, for Preferv- VII.] Fraternal Admonition, Mat. VII. 5. 59 Preferving him againft the Snares of Sin and Temptation 5 and when we confider the prefent Advantage and Opportunities he has for doing good, and put him in mind of them, and ftir him up to embrace them. This is that Obferving and Conjidering one another which the Apoftle re- commends to the Hebrews, Heb. x. 24. And lei us conjider one another, fays he, to provoke unto Love and to good Works ; not forfaking the AJfem^ bling of our felves together, as the Manner of fome is, but Exhorting one another-^ and fo much th& more as ye fee the Day approaching. For what- ever that particular Time was, whether the Day of God*s Vengeance on the Jews, or any other Time of Trial, it was it feems a Time of great Danger, and therefore the Apoftle thought it neceflary that the Chriftians fhould, by their mutual Exhortations at their Meeting together, fortify and prepare one another for it. And iri Order to this, the Obferving one anothers Hu- mours, and TemperSj and Infirmities, and Dangers, and Imparting their Cautions, Admo- nitions, and Advices accordingly, was a great Part of this friendly Duty. (3.) A Third Piece of this Duty is, in Cafe our Brother has adually betaken himfelf to any of the By-paths of Sin ; and efpecially if he does not quickly take notice of it himfelf, and leave it, but goes on fecurely in it, it is then more than ordinarily neceflary that this friendly Monitor fhould put him in Mind of his Errour, and if he is not fenfible of it, fliould by repeated Importunities jog and awaken him out of this dangerous Lethargy of Sin and Inconfideration, And if he finds hiai difficult of Accefs upon this H 2 Subjedt, 100 "fhe Duty of [Serm. Subjeft, (as there are but few Men can bear with plain Dealing on fuch Occafions,) it is a Piece of Charity in fuch a Cafe, and belongs to this fame Duty of fraternal Admonition, by more feverc Rebukes, and with fome Eagernefs and Vio- lence, fuch as a Parent would ufe to fnatch a Child out of the Fire, to recover him fpeedily out of the Danger/ This may perhaps, at pre- fent, occafion fome Uneafinefs; but afterwards, when he comes to himfelf, if he has any Senfc of Goodnefs, he will look upon fuch as his beft Friends ; infinitely beyond thofe of another Kind, who were ready to ftrike in and flatter him in all his evil Courfes, tho' never fo de- flruftive and pernicious. (4.) A fourth Piece of Duty belonging to fra- ternal Admonition, efpecially when we find the Brother not othervvife capable of Admitting it, is to watch the Seafons and Opportunities, the proper Times when he is eafieft of Accefs, or when the outward Difpenfations of Providence by Sicknefs, or other Afiiidions, have contribut- ed to mellow his hard Heart, and to make ufe of thefe to inftill our fpiritual Counfel or Reproof, For Men are not always in the fame good Hu- mour, nor in the fame malleable Temper 3 and it requires great Knowledge of one's Circumftan- ces, and a great Exercife of Prudence and Pa- tience, to make Way for fuch unpleafant Truths, as the Duty of fraternal Admonition and Correp- tion requires us to deliver. (5.) There is one Degree of this fraternal Correption and Admonition ftill remaining, namely, that when we have tried all other the above-mentioned Methods in vain, both by our 1 felves VII.] Fraternal Admonition, Mat. Vl\. ^. lor felves and others, whom we may employ as more capable of that difficult Duty, we at laft break off all FriendlTiip and Familiarity, not with a Defign to abandon our Brother in thefe wretch- ed Circumftances ; for then he has mod need of our Prayers and Endeavours -, but only by fuch a defperate Cure to bring him to a wholfome Shame, and more vigorous Endeavours to recover himfelf out of the Snare of the Devil. The Apoftle in this advifes firft an Abatement of Familiarity, upon his not amending, but not to the Degree of breaking off the Duty of Admonition and Con- verfe entirely, 2 The(f. iii. 14. If any Man obey not our Word by this Epijlle^ note that Man ^ and have no Company with him^ that he may be ^- Jhamed, Tet count him not as an Enemy ^ but ad- monijh him as a Brother. Yet fometimes I find good Men, upon an obftinate Continuance in Sin, have carried this much further, even to a total and final Abandoning of the Society of fuch Per- fons. Thus we find, after diverfe grofs Ads of Difobedience to God's Commands, and no A- mendment upon Admonition and Reproof, the Prophet Samuel gave over all further Attempts upon Saul^ except praying to God for him, and mourning in Secret for his Obftinacy ; for fo it is recorded, i Sam. xv. ult, that Samuel came no more to fee Saul to the Day of his Death ; never-- thelefs Samuel mourned for Saul So that let the worft come to the worft, we are never to leave off our Prayers for them; but to continue our Strugglings with God, even when they prove defperate with Man. So much for the De- fcription of this Duty of fraternal Admonition, wherein it confifts. H 3 But 102 The Duty of [Serm. But there are fome other Things requifite to be known about it, namely, when, or in what Circumftances, and by whom it is to be put in Execution ; and with what Spirit it is to be gone about : Of which I fhall fay fomething with all convenient Brevity. As to the firfl: Queftion, when, and in what Circumftances this Duty is to be put in Execu- tion ; I anfvver briefly, the fooner the better j provided all other Things concur, that are requi- fite for the right Difcharging of it. Preventing Means by good Education and Inftrudion can never be applied too early 5 The fame may be faid of the Jnfufing good Notions, and the Cau- tioning againft bad Examples; and fliewing one another the feveral Rocks and Shelves in the Voyage of Life that others have fplit upon. And it is not only thefe preventing Admonitions, which may thus early be applied with Safety ; but likewife when our Brother has aiftuaUy left the plain Road of Duty, and gone into fome ill Courfe, the fooner he is admonifhed of his Er- rour, and called back to his Duty, it is fo much the better; a young baihful Sinner being much |boner reclaimed than an old hardened one. But ^s the Erring Brother is more and more entangled in finful Courfes, and grows more habitual, and headftrong and impudent in them, it will re- quire a greater Degree of Care and Caution to manage this Duty of fraternal Admonition to- wards him : for more care muft be then taken that it be adminiftred by fit and ilcilful Perfons, againft whom he has no Prejudice; and in the gentleft, difcreeteft Manner; and at his eafieft Times of Accefs ; as has been already defcribed. The VII.] Fraternal Admonition. M at. VII. 5. 1 03 The other Queftion is more eafie to be refolv- ed, namely, with what Spirit this Duty is to be gone about 3 for no doubt it muft be with a Spirit of Love and Friend{hip. Enemies upbraid one another with their Faults, from a Spirit of Ha- tred and Enmity. They do it to expofe an Ad- verfary, not to gain or fave a Friend. They do it to infult ; the good Chriftian does it to re- claim. They do it to his Enemies, or to the prom ifcuous World abroad j the good Chriftian does it to himfelf, with a pure Eye to his fpiritual Good and Advantage. One would think that the A(5tion of the Friend and the Enemy here, have a great Affinity ; but if we look either into the Principle from which it proceeds, in the one Charity, in the other Enmity ; or the End it aims at, in the one, the Good j in the other, the Hurt of our Neighbour ; or the Manner in which it is managed, in the one, by a Spirit of Meeknefs and Love ; in the other, by a Spirit of Anger and Hatred ; there will be no great Dif- ficulty in diftinguifliing the one from the other. And therefore I fhall infift no longer in the De- fcription of the Duty ; but proceed, 2. To the Confideration of the Benefits of this Duty in a Chriftian Life. (i.) That it is a Duty, I hope none will doubts for both the Light of Nature, and the Precepts oftheLawand Gofpel, concur in en- joining it. By the Light of Nature we are taught, that we are to make our Lives as ufeful as we can in the World, and efpecially, that we are to do all the Good to our Friends that lies in our Power. It will be readily granted, that the , Defign of all our Adiors towards our Friends, H 4 ought 104 ^he Duty of ^Serm. ought not to be whit will pleafe, but what will do them good. This is the Difference between a Friend and a Flatterer. The Flatterer ftudies only to pleafe his Friend. But the true Friend fludies his Friend's Good. And if this requires fometimes the Crofllng and Contradidling him in his unreafonable Paflions, and wicked Inclinati- ons, this the Friend will venture upon, but the Flatterer will not touch or come near. If a Man wants an Inftrument in any Wickednefs, the falfe Friend or Flatterer ftrikes in with all his corrupt Inclinations, and furthers and promotes them ; whereas the true Friend contrives his Dif- appointment in ill Things, and his Converfion from them. As when a Man is mad, his true Friend will be then for keeping all hurtful Wea- pons from him, and for confining him to a dark Room, and a ftridt phyfical Diet, fuch as may help to recover his Health -, and not for allowing him his Swing and Liberty, with which he might quickly deflroy himfelf And as the Law of Nature teaches thus much, the Law of Mofes is very exprefs in it. Lev, xix. 17. Thou jJuilt not hate thy Brother in thine Hearty thou Jk alt in any wife rebuke thy Neighbour^ and not Juffer Sin upon him : Where it is plainly implied, that the not Rebuking our Neighbour, is the Hating him in our Hearts. But our Saviour has much improv- ed this Precept, John xiii. 34. and has been much more particular upon it, commanding a Friendfliip among all Chriftians, and prefcribing all the particular Steps v/e are to take with our offending Brother, as ye may fee at large. Mat, xviii, in order to the right Difcharge of this Puty pf Fraternal Admonition. So that this Duty VII.] Fraternal Admonition. Mat, V\\, ^. 105 Duty conftitutes a principal Part of both Law and Gofpel, and is as neceflary as the Love of our Neighbour, which is one half of our Duty. (2.) Let us confider, that the faithful Difcharge of this Duty is the principal Thing which makes Converfation ufeful. There have been many In- ventions to make it plcafant and agreeable, but few to make it ufeful and profitable to the Con- cerns of our Souls. And indeed, bating thofe Things which we have defcribed, as compre- hended under the Duty of Fraternal Admonition, it will be a very hard Matter, to find much more in Converfation, that tends to our fpiritual Benefit. Perhaps it may be faid, though we our felves are not diredlly inftruded or admo- niihed in Converfation, yet as the Difcourfe is often pretty free of thofe that are Abfent, we may indiredlly be benefited by the Commenda- tions or Cenfures of other Mens Adions. It is true, and this, if defigned for our Benefit, is one handfome Way of brotherly Admonition. And for that Reafon, even this is almoft ba- niihcd out of Converfation ; whatever has a Ten- dency to awaken our Neighbour to any Senfe of his Duty, being thought a Piece of ungenteel Breeding. The only Way then to make Con- verfation ufeful, efpecially between intimate Friends, would be to retrieve this much negled:- ed Duty of Fraternal Adfnonition, and with a true Spirit of Love and Charity to put it in Pradice. (3.) Let us confider, that in fome Refpedts Fraternal Admonition is a more effedual Inftru- ment of the Converfion and Sandification of Men, than even good Books and Sermons; for they io6 ^he Duty of [Serm. they do only in general tell us our Duty, leav- ing the particular Application to our own Con- fciences. But this comes clofer home, with a T'hou art the Man-y and fomething more ftill, that the World knows our Guilt or Hypocrifie ; which is of great Confideration to induce us to mend our Manners. And therefore the Banifh- ing fuch an efFedual Means of Grace out of the World, or, which is the fame thing, the bring- ing it into Defuetude, is a great Wound to Reli- gion, and has a very bad Influence on Chriftian Morals. (4) Let us confider \ That the Practice of this Duty of fraternal Correption would be the Deftrudion of Flattery, that greateft Bane of So- ciety, which has eaten out all that's good in Con- verlation. As Flattery conceals Men from them- felves, and reprefents their Virtues in a magnify- ing Glafs, but their Vices through the other end of the Profpcdive ; fo Fraternal Admonition re- prefents every thing in its true Colours. Flattery feeds Pride and Vanity; Fraternal Admonition nouriilies Humility. Flattery fliuts the Door to Repentance and Amendment; Fraternal Admo- nition is a great Spur to both. Flattery tends to deceive Men, and Fraternal Admonition to bring them to the Knowledge of themfelves. Certain- ly the avoiding fo many Mifchiefs, and the bring- ing in fo many Bleiiings, muft be an unfpeak- able Benefit to human Society. (5.) Fraternal Admonition is one of the great- eft Ads of Charity. It is great in refped: of the Objed of its Care, being the SouFs, and eternal Salvation of Men ; and it is great in regard of the Difficulty of it \ for 1 know no Duty requires io^ much VII.] Fraternal Admonition. Mat. VIL 5. 107 much Skill and Dexterity, fo much Wifdom and Prudence, fo much Courage and Patience, to manage it to good Advantage, as this does. And it is a Duty attended with the greateft and beft of Confequences, the right Forming of the Minds and Manners of Men ; And therefore it is an Art, which of all other deferves to be the moft ferioufly flu died. (6.) Lajlly^ It is a Duty, which of all other is the moft amply Rewarded. If there be in Heaven, as I do not doubt there are, different Degrees of Glory, one of the higheft, I queftion not, fliall be conferred upon them, who prove Jnftrumental in the Converfion of many Souls to God, according to that of St. James^ in the End of his Epiftle : Brethren^ if any of you do err from the ^riithy and one convert him^ let him knoWy that he who convert eth a Sinner from the Error of his Way^ fJoall fave a Soul from Death, and fi a II hide a multitude of Sins, Jam. v. 19. And that of Da?2iel, Dan. xii. 3. And they that be wife^ Jkall fldine as the Brightnefs of the Firmament ; and they that turn many to Right eoufnefs, as the Stars for ever and ever. So much for inducing us to fet about this dif- ficult Duty of Fraternal Admonition. I fhould now, in the laft Place, confider the great Prudence here recommended in Admini- ftring this Duty 5 for there are fome Men, here coir.pra'cd to Dugs and Swi?ie, fo uncapable of admitting it, and who would receive it with fo much Contempt and Profanenefs, and with fo much V/rath and Indignation, that a great deal of Harm is to be feared, but no Good to be ex- pected from it, when adminiftred to them. And there- io8 T^he Duty of [Serm. therefore our blefled and merciful Saviour, in fuch Cafes, doth not require it at our Hands, but exprefly forbids our Adminiftring it to fuch Perfons, and on fuch Occafions : Give not that ivhich is holy unto Dog^^ &c. But this is a Subjeft of that Extent and Difficulty, that though I would very willingly be excufed from it, yet having baulked none of the Difficulties of this excellent Sermon on the Mount hitherto, I fliall choofe rather to give it a diftindt Confideration by it felf, than to leave it thus imperfeft. But this will be work for another Day's Meditation. God blefs what we have heard at prefent, and give us Grace to bring forth the Fruits of it in a good Converfation our felves, and in our zealous Endeavours to reclaim others from the evil of their Ways, that we with them may at laft ob- tain the end of our Faith, the Salvation of our Souls, through the Grace and Merits of our blefled Saviour and Redeemer Jefus Chrift. To whom, &c. SERMON VIII.] Fraternal AdmonitionM a t. VII. 6. 109 SERMON VIII. Mat. VII. 6. Give not that which is holy unto the DogSy nei^ ther caft ye your Pearls before Swiney leji they trample them under their feet^ and turn again and re?2t you. The Eighth Sermon on this Text. HAVING in fome former Difcourfes a- gainfl: Cenforioufnefs and rafh Judgment, both confidered the Vice it felf here prohibited, and the Reafons fuggefted in the Text againft it, I came at laft to the oppolite Duty, which I propofed in thefe Four Particulars : I. That we fhould employ our Cenforioufnefs chiefly againfl our felves ; by cajling out Jirjl the Beam out of our own Eye. II. That we ihould have charitable Thoughts of our Neighbour, and put the beft Conftrudi- on on his Defigns and Adions they are capa- ble of. III. That in Cafe of his Sin and Error, we fliould perform the Office of Monitors to our Neighbour himfelf, inftead of expofing him to others. Thefe Three I have already confidered ; now follows, IV. The lid Th'pihs excepted from [S e kM. IV. The Fourth and laft Advice with Regard to thefe Admonitions and Corref)tions3 namely, that we fliould take care fo prudently to admi- nifter them, that they may do no Hurt, but give them to fuch Perfons, and at fuch Times, and in fuch a Manner, as is moft likely to do Good. Give not that which is Holy unto the Dogs^ &c. The Words being made up of a proverbial Speech, and that likewife wrapt up in a parabo- lical Phrafe, have given Latitude to different In- terpretations. In order to the finding out the true Senfe, we muft enquire into thefe four Things; firft, to whom this Precept is given; then, who are here meant by Dogs and Swine ^, and thirdly, what is meant by giving our holy Things and Pearls to thofe Dogs and Swine; and laftly, v/hat are the Dangers of Tranfgrcf- fing this Precept, viz, the Trampling under Foot the Pearls and holy Things, and the perfecuting thofe who adminifter them. I. We are to enquire to whom this Precept IS here given. And as to this, I can fee no ^reat Difficulty in' it ; It is given to the fame Perfons to whom all the reft of the Serthon is addrefTed^ to the fame Perfons to whom the preceding Precept againft rafh Judging is dired:- ed ; that is, to all Chrift's Difciples, or all Chri- ftians. And indeed I cannot but take this Verfe as belonging to the fartie Subjed: concerning rafli Judging, and as a proper Part of it; for as in the Verie immediately foregoing, our Saviour gave Direction concerning the Qualifications of the Monitors, that they fhould firft try the Vir- tue of their Admonitions upon themfclves ; fo now in VIII.] Fraternal Admonition.yi AT, Vll,6. iit ia this Verfe, he defcribes to us the Qualificati- ons of the Perfons whom we are to admohifh. And this leads me to 21:02:. /- 2. The Second Thing I was to enquire into ; namely, who are to be meant here by Dogs and Swine \ for they are the only Perfons, it feems» excluded from our Admonitions. There are two Properties of the Dog, I think here chiefly pointed at 5 his objiinate Barkmg^ and his cruel Biting ; and both thefe help to difcover to us, what fort of Perfons we are to forbear to Ad-* monifli or Reprove : namely, firft, the barking Cur, who, if you offer him ever fo good Advice, and in ever fo difcreet and calm a Manner, will never liften to it, or be convinced j but will fcold and argue again, from a mere Spirit of Difputatioufnefs and Contradidion. Arguments are but thrown away upon fuch a one ; he is refolved not to be convinced, but will have the laft Word, though it is no more to the Purpofe than, as we fay, the Barking of a Dog. This is the Spirit of obftinate Hereticks, and likewife of wilful, habitual Sinners ; you may talk to them till your heart akes, you are never the nearer ; they will bark on, their Paffions will be more and more provoked ; but neither their He- refies forfaken, nor their Lives amended: and therefore when we perceive this Obftinacy of Temper, we had as good let them alone ; for no good, but a great deal of Hurt and Anger, is like to come from their incenfed Pafilons. Secondly, Another fort of Perfon we are here excufed from Admoniihing or Reproving is, he that is meant by the fierce biting Dog : Thofe M«n, who are fo far from being perfwaded to 1 Amend- 112 Terfom excepted from [Serm. Amendment by our good Admonitions, that they only hate us for them, and take all Opportunities to injure and perfecute their Monitors. So much for what is meant by Dogs. Swine are chiefly noted for their Impurity, loving to root in Mud 5 and not contented, like other Creatures, to wade through dirty Places when there is Occafion, but loving to wallow all over in the Mire, till there is not one clean Part about them. And this Fil- thinefs is fo inherent in their Temper, and fo in- feparable from it, that no Labour or Pains can cure it ; but the Sow that is wafhed will wallow in the firft Mire again. By Swine then, we are to underftand Men of the moft profligate Lives, who are a meer Difgrace to their Chriflian Pro- feffion ; and fuch as are fo rooted in their Wick- ed nefs, that they fhew an Incorrigiblenefs in it *, and if you take never {o much Pains to wa{h and clean them, they continually break through all Exhortations, Refolutions, Vows and Promifes ; and upon the firft Prefenting of a Temptation, run upon it as greedily, as the Sow that was wafhed wallows over Head and Ears in the firft Mire fhe comes at. 3. We are to enquire what is to be meant by Giving that which is Holy to Dogs, and cafling our Pearls before Swine ' This we do, whenever we throw away our' Admonitions and Reproofs upon aoy of the above defcribed unqualified Per- fons : I mean, the obftreperous, obftinate De- fenders of their Evil Ways 3 the fierce Perfc- cutors, or the habitual ill Livers, who are Proof againft all the Means of Grace. The Word Cafling of Pearls^ implies a rafli and inconfide- rate Throwing away fomcthing of Value, where it VIII.] Fraternal Admonition, Mat* VII. 6. 1 13 it will do no good. And it is no new Thing for Admonitions and Reproofs to be compared to Jewels, or Pearls, or precious Things. A Word fitly Jpoken^ fays Solomon, Prov. xxv. 11, 12, is like Apples of Gold in Figures of Silver, And a- gain, as an Far-ring of Gold, and an Ornament of fine Gold, fo is a wife Reprover upon an obedi* ef2t Far, 4. The laft Thing to be enquired into, in Order to the Explication of the Words, is the Dangers they incur who tranfgrefs this Precept, And there are two here mentioned, i. That the Dog and Swine trample all fuch Admoni- tions under their Feet ; that is, they defpife and contemn them ; implying that there is an En- creafe of their own Sin and Guilt, by their a- bufing the Means of Grace ; and likewife that the Means of Grace themfelves are rendred more contemptible by being thus abufed by fuch ill Men. 2. That they turn again, and fall upoa the Monitors, and perfecute them. So that there is a threefold Danger here intimated. That godly Admonitions, and all fuch facred Things, fall under Contempt ; that the Safety and Tran- quillity of the Monitor are endangered ; and the Sin and Condemnation of the admonifhed are much encreafed. All which it will be fit to confider a little more particularly. (i.) Let us confider the Contempt of Admo- nitions and all other facred Things, which will probably follow upon our Throwing them away upon luch unworthy and unqualified Perfons. They trample them under their Feet. It is im- poffible to defcribe what Dirt is cafl upon holy Things by profane, incorrigible Men -, how they Vol. XV, I not 1 14 Perfons excepted from [Serm. not only harden their Flearts, and difbeheve, but how they mock and ridicule the moft iacred Truths. It is no eafy Matter even for good Men to manage holy Things with that Honour and Decency, which is due to their great Worth and Dignity. What muft we think then of the unworthy Treatment they meet with, when they fall into the Hands of the profaneft Sort of Debauchee's, who have no Relifli for fuch Things, except it be to mock and ridicule them ? as Ave hear of fome, who, when they heard of the Refurredf 2071 of the Dead, mocked-, Afts xvii. 32. fo far were they from believing that Dodtrine of the greateft Confequence. (2.) Another evil Effedl of obtruding godly Admonitions and Reproofs upon Men, that are arrived to fuch a fuperlative Degree of Wicked- nefs, is, that it ftirs up the Hatred and Indignati- on of fuch Perfons againft their Monitors, which accordingly exerts it felf in fpiteful angry Words, and malicious perfecuting Adlions. We know what wicked Ufe Herod made of John Bapti/l's wholfome Reproofs ; for St. Luke tells us, Liik. iii. 19. that being reproved by him for Herodias his Brother Philip's Wife, and for all the Evils which he had done, he added yet this above all, that he fkiit up John in Prifon. We are here told the principal Caufe of that Alienation of Herod's Affedion from John the Baptift, of whom he had had a good Opinion formerly. But this Freedom of Admonition did fo foon four his Mind againft him, that he not only put him in Prifon, but afterwards confented to his Murder there. Severe Truths are fo choaking to Perfons arrived to an high Degree in evil Habits, that inftcad VIIL] Fraternal Admonition. Mat. VII. 6. 1 1 5 ' inftcad of Amending upon theq:i, they only grow exafperated again ft thofe who prefume to offer them. But this is not all. For, (3.) The Sin and Condemnation of fuch Per- fons is much encreafed thereby. As when a Phy« fician prefcribes a Dofe of Phyfick too ftrong for the Patient's weak Conftitution, inftead of doing him good, it diforders him fo much the more^ and incapacitates him as to the Admiffion of o- ther more proper Remedies. The Monitor thea muft be like a wife Phyiician ; he muft prudent- ly confider not only what Remedies are proper for the Diftemper in general; but what are fit- teft for the Patient's Conftitution and Circum-^ fiances, when he is become fo weak and peevifh^ that he will not endure the ufual Remedies* This is God's own Way with his Patients^ when Remedies will not do, but make Men .worfe, he leaves them to themfelves. Ephraint isjoyned to Idols: let him alone ^ fays the Prophet Hojea, Hof iv. 17. And why fnould ye be flrick- en any more ? ye will revolt more and m.ore^ faith IJaiah^ Ifa. i. 5. to the incorrigible Ifraelites. In mere Pity then to the Souls of Perfons, thus incapable of Receiving Benefit by Admonition, that we may not encreafe their Sin and Guilt, we ought to forbear throwing away our Admo-* nitions and Reproofs upon them. The Words being thus explained, it appears that they are a Part of our Saviour's Dodrine, belonging to the right Management of Judg- ment and Cenfure : that as the Qualifications on the Part of the Cenfurer, were deferibed imme- diately before in the fame Difcourfe ; fo herei the Qualifications of the Pcrfoa fit to b^ cenfured J a- are ii6 Perfom eiccepted from [Serm. are defcribed ; at leaft we are told what Perfons, and in what Circumftances, are excepted out of the Obhgation which lyes upon us to brotherly Admonition and Correption. In purfuing the Scope and Defign of my Text, there are thefe four Things, I take to be comprehended under it ; in confidering of which, I intend to beftow the Time that remains for this prefent Exercife, and fo to make an End of this Part of our Sa- viour's Sermon, concerning rafli Judgments, viz. 1. How cautious and tender we ought to be in Judging Men unqualified for admitting Admo- nition and Reproof; fince none are exempted from it, but thofe who are here defcribed under the Denomination of Dogs and Swine, 2. That we are prudently to watch the moft proper Times, and Mens moft advantagious Circumftances, for doing them good with our Admonitions. 3. Particularly, that we are as much as may be to avoid the Provoking Mens Paflions and Refentments, if we intend they (hall receive Be- nefit by our Admonitions. 4. What pious and likewife prudential Aims we ought to have in Adminiftring thefe Admo- nitions. I. The Firji Thing I propofe to cpnfider is, How tender and cautious we ought to be in Judging any Perfon unqualified for admitting Admonition and Reproof, fince none are except- ed from it, but thofe here defcribed under the Denomination of Dogs and Swine, By them, as I told you, there are but three Sorts of Perfon s, whom I take to be exempted frpra this Branch of VIII.] Fraternal Admo7iition. Mat. VII. 6. 117 of our religious Care ; and thefe we ought not to conclude to be fuch upon bare Surmife or Sufpi- cion, but upon good Grounds of Knowledge and Experience. (i.) Firjl^ The Perfons who will not endure found Advice and Admonition, but fet them- felves to contradid, ridicule, or mifreprefent it ; thus, when the yews^ inftead of being convin- ced by St. Paul's Dodrine, were ovAyJilled with E?ivyy and [pake againfi thofe things which were fpoken by Paul, contradidling and blafpheming^ A6ls xiii. 45. the Apoftles St. P^^/ and St. Bar- nabas thought it was their beft Way to leave them to their own flubborn, incorrigible Tem- per, and to betake themfelves to the Gentiles, But they did not do this without trial ; they had not only firft endured the Abufes and Perfecuti- ons of the Jewijlj Rulers at Jerufale^n, but had preached freely to thefe very Jews at Antiochy Acls xiii. 27. and had (hewed them their Error, and the Danger of their following the Example of their Countrymen at Jerufalem \ and till they obftinately imitated them, contradicting and blfa^ pheming, the Apoftles did not put in execution this Advice in my Text againft them, of not giv- ing that which was holy unto Dogs, Indeed they found them fuch troublefome Enemies to Chri- ftianity, that St. P^zz/feems to apply exprefly this Compellation of Dogs, for their Barking and Bi- ting, to them y PhtL iii. 2. Beware of Dogs ^ fays he, beware of Evil-workers, beware of the Con- cifion. Of this fort of Perfons are all Hereticks, profefled Enemies of the Truth, and obftinately wedded to their own Errors. Yet even iuch, this Apoftle would not have deprived of our Ad- I 3 monition? Ii8 Perfons excepted from [Serm. monitions at firft, till they have given Proof of their Obftinacy : A Man that is an Heretick^ fays he, after the fir fl and fecond Admonition^ re- jeB ; knowing that he that is fuch^ is fubvertedy and fmnethy being condemned of himfeJf^ Tit. iii. lo. There are feveral Sinners of this Nature to- tally incorrigible, fo addicSled to fome dangerous Opinions and Pradtices, that we can do nothing with them, but abandon them, for fear of worfe Confequences of their Obftinacy. (2.) If they v/ho contradid:, ridicule, and mif- reorefent our good Advices and Admonitions, are to be deprived of them, much more are they who fet themfelves to perfecute the Monitors ; who turn again in an angry Way, and rend thofe who perform that friendly Oflice to them. Many Reafons might be given for our Saviour's exempting fuch Perfons from this fpiritual Gare we are ail to take of one another in the Way of Admonition ^ fuch as the Prefervation of good Men, whom our Lord v/ould not have to be jieedlefly harraffed or ruined > the preventing the Sin of bad Men, which would be mightily in- creafed and aggravated by their being ac^live in fuch Perfecutions ; and the Difcouragements to other Chriftians, and the hindrance of the Pro- pagation of the Gofpcl, by the Perfecution of its inoft zealous Profeffors, But I have not Time to dwell upon them. (3.) The notoriouiiy Profligate and Profane^ who are Scandals to their Chriftian Profeffion, who have not only great Failings and Infirmities, like other Men, but are all over infedcd with grofs Immoralities, like a Sow wallowing over Hcgd ^nd Ears in the Mire ; and if one takes 7 never VIII.] Fraternal AdmomtionM AT. VII. 6. 1 19 never fo much Pains to reform and reclaim them, he is never the nearer 5 for as ?>t, Peter fays, ia Alluiion, I think, to this Text, it happejjs to them according to the true Proverb : T^he Dog is turned to his own Vomit again ; a7id the Sow that was waJJoedy to her wallowing in the Mire^ 2 Per, ii. 22. But now, alas, befides thefe three forts, how many others are there, as to whom we exempt our felves from this Duty of Fraternal Admoni- tion ? It muft be confelTed, that it is generally a very ungrateful Duty, and that for that Reafon few care to meddle with it, even in the Cafes not here excepted. And moft Men are fo apt to flat- ter their Neighbour to his Face, and to cenfure him when his Back is turned, that in the whole Circle of Duties, there is fcarce any one more negleded than this of Fraternal Admonition. There is fo much Reafon to doubt of our own being duly qualified either to give, or receive it ; our Neighbour's Temper is fo touchy, or we are willing to believe it fuch ; a convenient Sea- fon for this Duty is fo hard to be found 3 and Mens Paffions and Refentments are fo eafily pro- voked, and fo hard to be laid again -, in fliort, there are fo many Pretences for fearing a Lion in the Wa)\ that there is no great Hope this Duty will be eafily retrieved. However, having fo fair an Opportunity from my Text, I fhall make fome fhort Attempt to facilitate it, and to make it more Pradicable ; and that by ofi^er- ing a few (hort Advices both to the Perfons that want Admonition, and to the Monitors them- feives. I 4 Firjl, '120 Perfons excepted from [Serm. Firji, To the Perfons who (land in need of Admonition ; and indeed all of us are fuch. (i.) Let us confider, that we are all of us exceeding blind as to our own Faults, and want a good Friend for nothing more than to help us to difcover them. As every Creature is na- turally fond of its own Offspring, fo we are all fond of our own Conceits, Notions, Ad:ions, Contrivances, and Inventions. Our very Im- perfeftions and Deformities feem Beauteous to us ; and therefore of all Things we want a Friend to help us to difcover the Faults and Elemiflies in our own Adions and Performan- ces. But we are not fo Blind in any other Thing relating to us, as we are in our Morals. In other Things we are not fo hard to be con- vinced that we are in an Error, or that any Thing is amifs ; and we think our felves pb- liged to any one that will fet us right ; only in Opinions and Pracflices relating to our Mo- rals, we think it is an Affront, and we cannot eafily bear with it. If in a Journey we lofe our Way, we are glad to meet any Man upon the Road to fet us right; if v/e have a Leg or an Arm broken or diflocated, we are prefently fen- fible of it, and are ready to fend for, and to follow the i\dvice of a fkiiful Chirurgeon. And fo it is as to Blindnefs, Deafnefs, Sicknefs at our Stomach, or any other common bodily Pain or Infirmity. But it is quite otherwife as to the loiing our felves in our fpiritual Journey; and as to our fpiritual Blindnefs, Deafnefs, want of Tafte or Appetite. There is fuch a vaft deal of Pride and Self-conceit inherent in our corrupt Natures, that while we contemplate our felves VIII.] Fraternal Admonition. Mat. VII. 6. 121 in our own Imaginations, we fee our felves as it were in a flattering Glafs, which hides all the Wrinkles and Deformities; and we cannot eafily endure that any one fhould undeceive us in this particular. And which is Granger, though we are all very apt to obfcrve this Defedt in others, there is none of us hardly can perceive it in himfelf, or can well brook it when difcovered by others. Now this is what we (hould by all Means endeavour to be fenfible of, and to amend, and to perfwade our felves that they are our beft Friends, who help to cure us of thefe fpiritual Maladies, and in order to that, fliew us to our felves in a true Glafs. A Thing which we ought therefore not only to bear with, but to encourage. (2.) And this is the next Advice I would give to all that need to be admoniflied, that becaufe it is commonly an unacceptable, tho' a mod ufeful Duty, we fhould therefore encourage our Friends to put it in Pradice, with regard to us; afTuring them, that we will take it kindly at their Hands, and as one of the greatefl Expref- fions of their Love and Friendship. Our bleffed Saviour, though he had no Faults to enquire after, yet has by his Example encouraged us to enquire what Charadler the World has of us* For he afked his Difciples privately, JVhom do Men fay that I the Son of Man am ? Mat. xvi. 13. And there he was pleafed to learn what the World thought of him 3 and afterwards yet more home. But whom fay ye that I am ? By which Freedom he encouraged, and even ob- liged them to declare both the World's Senti- ments gf him, and their own. An Example mighty 12^ Perfons excepted from [Serm. mighty proper for us to imitate, if we intend to encourage this ufeful Duty of Fraternal Ad- monition ; a Duty,' which our Lord's Apoftles always fpeak of as proceeding from great Good- nefs, and deferving the greateft Love 3 as Rom. XV. 14. I my J elf am per f waded of you ^ my Bre- thren y that ye alfo are full of Goodnefs^ filled with ell KftGwledgCy able alfo to admontjh one another. And I T^heff, v. 12. We befeech you^ Brethren, to know them which labour among you, and are over you in the Lord, and admonijlo you, and to efteem them very highly in Love for their Works fake. (3.) Another Advice, very proper for thofe who have Occafion to be admoniflied, is, be- caufe we are apt to wrap up our Admonitions in as foft and decent Expreffions as we can, that fo a Thing which is harfli in it felf, may not be made harfl:ier by the fmartnels of our Words ', that therefore, in order to his receiving due Benefit by the Admonition, the admonifhed Perfon would lay it home to his own Confci- ence, as feparate from all that foftnefs of £x- preffion, andaccufe himfelf more home than the Monitor does 5 and that for this End he would duly improve all the gentle Hints and Innuendo's that are made to him, into downright Accufa- tions, and turn general Dehortations againft Vice into particular Applications, as if they had been direftly faid to him ; not to aggravate the Crime of the Monitor, but his own -, fo to carry it on jnore effedually towards Amendment. (4.) The laft Duty I fhall mention, as proper for the admoniilied, is a Love and Gratitude to their Monitors : for as this is a Thing highly reafonable VIII.] Fraternal Admonition. Mat. Yll. 6, 123 rcafonable in it felf, it is likewife a great En- couragement to the fame Perfons or others to perform the Hke friendly offices. Are we not thankful to one who tells us we are wrong in a Journey, and is at the Pains to direcfl or guide us into the right Way ? Are we not thankful to a Phyfician, who admoniflies us <5f any Thing we do prejudicial to our Plealth, and puts us in a Way to prevent the ill EfFefts of it ? Are we not thankful to a Lawyer, who difcovers fome Flaw in the Deeds, or Conveyances of our Land, and puts us in a Way how to remedy it ? And Ihall he who does us the like Kindnefles in our Souls Concerns, which are infinitely more valu- able, deferve lefs of our Love and Efteem ? And who, think w^e, will be at the Pains, ever to do us the like good Ofiice again, if he muft, as St. Paul fays, Gal. iv. 16. Be reckojied our Ene^ my^ for telling us the "Truth, So much for the Perfons fit to be admoniflied ; I muft add a little to the Monitors, and then I have done. But this will fall in properly under the other Heads I propofed from my Text. Of which having fpoke to the firft, I muft be fhorter on the reft, out of Refpeft to your Time, and Patience. II. The SecondT\\\x\^ then, I took to be com- prehended in the Defign of the Text was this; that we are prudently to watch the moft proper Times, and moft advantageous Circumftances> for doing Men good by our Admonitions. For it is not only a different Sort of Men that is marked out to us by this Comparifon of Dogs ani Swine 'y but the fame Men in different Tempers, ^nd under different Circumftances. The fame Mar^ 124 Terfons excepted from [Serm. Man is fometlmes a Lamb^ and at other Times a Dog ; fometimes he is well prepared and dif- pofed to receive Admonition, and at other Times he will flee in the Throat of the Monitor. This is what renders the Duty much more difficult, for we muft w^atch the mollia tempora fandi^ take him in the right Junfture of Time, when diverfe good Circumftances do concur to foften his Heart, and to help our Admonitions to make Impreflion. Even PharaoL\ xho a great Ex- ample of an obdured Sinner, was not equally ilubborn at all Times ; for when any of the Plagues were upon him, he would hear Mofes and Aaron patiently, and promife to let the Peo- ple of Ifrael go, tho' he foon forgat after the Plagues were removed. So fome Men are v;ell difpofed, and brought into a tradable Temper by Afflidions ; others by fignal Mercies and De- liverances ; moft Men, if ever fo wicked, have their lucid Intervals, when their Confciences are awakened, and they are apt of themfelves to form good Refolutions j and then a little Help of a faithful Monitor may come in very feafon- ably to improve them. And the' feveral of our Admonitions fliould be loft, yet perhaps fome of them, coming in the critical Minute, in a favourable Jundure, may hit; and therefore to this may well be applied the Advicq of the wife Man, BjCcL xi. 6. In the Morning Jow thy Seed^ end in the Evening ivitbold not thine Hand 3 Jor thou knowefl not whether Jhall pro/per^ either this vr that, or whether they both fiall be alike good. A Precept, which encourages rather to venture a little good Advice at hap Hazard, than to be over- VIII.] Fraternal Admonition.M AT. Yll, 6. 125 over-nice in not coming out with it, till we are fure of a convenient Seafon. A third Thing I obferved in the Defign of the Text was, that we are as much as is pof- fible to avoid the provoking Mens Paflions and Refentments, if we intend they (liall receive Be- nefit by our Admonitions. For we are here put in Mind of the Fiercenefs of the Dog; and fome think too of the Swine ; both of them moft unmerciful Creatures, when thoroughly pro- voked, but innocent and friendly enough, when ufed gently. Of all Tempers, the haughty paf- iionate Tempers are the worft to deal with. Let a Bear robbed of her TVhelps meet a Man^ rather than a Fool in his Folly 3 Prov. xvii. 12. ^he Meek will he guide in 'Judgment^ fays the Ffalmijl^ Pfal. xxv. 9. and the Meek "will he teach his Way, 4. But I haften to the laft Thing which I obferved from the Words, and I fhall be very brief upon it, having already, I doubt, incroach- ed upon your Patience. It is to fhew you what Aims and Views we fhould have, both pious and prudential, in adminiftring our fraternal Admonitions. And in fhort, there are thefe three which I obferve from the Text. i. The Honour of Religion 5 we are to take care that holy Things be not tra?npled under Foot, 2. The good of our Neighbour -, and therefore we are not to expofe our holy Things to him, when we have Reafon to believe he will encreafe his Sin and Guilt by the Abufe of us and them ; but are to watch more favourable Opportunities. 3. Our own Safety and Prefervation ; for that uur Saviour is willing we jQiould be cautioned to 3 mind. 126 Terfom excepted from y &c, [Serm. mind, that wicked Men do not for our good Admonitions turn again arid rent us. Thus now I have treated at large this Subjedt againft rafli Judgment, which, if it were duly minded, would dire<5t us admirably, both as to that inward Charity we ought to entertain of our Neighbour in our Hearts -, and as to the good Government of our Tongue, and a Dif- cretion and Moderation in all our Adions and Behaviour ; for the want of which three Things, there are fo many Diforders in the World. If ye know thefe Things, happy are ye, if ye do them. Now to God the Father, Son, and Holy Ghoft, be all Praife, Honour and Glory, Might, Power and Dominion 5 for ever and ever. Amen. SERMOH IX.] Importunity in Prayer. 127 SERMON IX. Mat. VIL 7. AJk^ ^nd it Jljall be given you : feek^ and ye //jal/Jind: knock, and it pall be opened uiito you, V. 8. For every one that ajketh^ receiveth : and he thatfeeketh, jindeth : and to him that knock- eth, it Jhall be opened. V. 9. Or what Man is there of you y whom if his Son aflz Breads will he give him a Stone ? V. 10. Or if he afk a Fijh^ will he give hi?n a ^ . Serpe?2t ? V. II. If ye then being evil, know how to give good Gifts unto your Children, how much more fjall your Father which is in Heaven give good things to them that afk him ? The Firft Sermon on this Text. IN the preceding divine Sermon on the Mount, particularly from the 20th Verfe of the fifth Chapter, our blefled Saviour had been teaching his Difciples. higher Degrees of Duty than v^ere taught by the beft Jewifli Dodlors, the Scribes and Pharifees. In Purfuance of which Defign, he had run through a great many of the chief Heads of Chriftian Morals, and had omitted nothing wherein that Dodrine wanted any Vin- dication from the Corruptions which had been brought 128 Importunity [Serm. brought into it, by the Mifinterpretations of the Teachers of thofe Days, or the Imperfeftion which had been tolerated by Mofes himfelf, be- caufe of the Hardnefs of their Hearts. And now the Sermon drawing towards a Conclufion, his chief Care at laft is, to guard againft every Thing that might obftrudt the good Effed:s of it in the Lives of his Hearers. And to this End, Jirft, he gives them a compleat Abridgment of all Moral Duty ; by reducing all to the Love of God and our Neighbour. At the fame Time he fhews them, how they might be enabled, by the Grace of God's Spirit, to yield Obedience to that Duty he had taught them ; and how they might obtain this Grace by fervent and impor- tunate Prayer. 2^/y, He guards them again ft the Contagion of the common loofe Opinions and bad Examples of the World, by advifing them to enter in at the ftrait Gate. 3^/)', He cautions them againft the Sedudions of falfe Pro- phets. AuA laftl)\ he guards them againft the Delufion of an high Profeflion, without a fuit- able Pradlice, acquainting them that in the great Day of Accounts m.any will plead their high Profeffion, and their extraordinary Gifts, whom he will difown, becaufe of their unfuitable Prac- tice and Converfation. So he concludes with an appoiite Similitude of a wife and foolifli Builder, to fhew them that all Gifts, and Talents, and Profeffion, will fignify nothing without fuch a well-grounded Faith as produces an holy Life and Converfation. Thefe are the great conclud- ing Points of this divine Sermon which remain to be handled. What ix.j in Prayer. Mat. VII. 7; 129 What I have now read to you, relates to the firft of them 5 namely, The Encouragement to fervent Prayer ; and upon occalion of that, we are briefly taught with what Love, and Truft, and Confidence, we are to rely on God, as Children on a Father, and indeed put in Mind of our whole Duty to him. In the Words we have thefe Two Things : 1. The Duty of fervent Prayer, joined with vigorous Endeavours after Grace, yljk^ Seek^ and Knoch 2. Several Encouragements to this Duty, taken from the Promifes and Nature of God. I. I begin with the Duty of Prayer, on which I intend to employ this Day's Meditation. In this, I think, it will be very proper to do thefe Three Things : 1. To confider the Occafion of the Duty in this Place, and to difcourfe it chiefly with an Eye to that. 2. What is the Nature, and what are the Exercifes of it. 3. The Circumftancc of Infl:ancy or Fre- quency. I. Let us confider the Occafion of prefilng the Duty of Prayer in this Place ^ which I take to be this : Our Saviour had been recommend- ing a great many difficult Duties to his Difciples. Now, it was very natural for him to think they would be mightily difcouraged, confidering how - Vol.* IV". K difproportioned 13^ Importunity (Serm* difproportioned their Strength was to fo difficult a Tafk. And therefore it was neceffary, before he concluded that excellent Difcourfe of Chri- ftian Duties, to put them in a Way how they might be enabled to perform them ; and that was by directing them to the Exercife of Prayer, that Key which opens up all the Treafures of Grace, whereby they might be enabled to yield a fuitable Obedience to the many excellent Pre- cepts he had given them. And herein efpecially confifts the Advantage of the Chriftian Morals, beyond the Morals of the Heathen. They had all the great Tafks of Duty to undergo, only by their own Strength, Care, and Endeavours, which was a very difcouraging, comfortlefs Bulinefs j but we Chriflians are taught where there is fup- ply enough of Grace to be had ; and that it is in the Hands of a gracious, merciful Father, who, by virtue of the Mediation of his Son Jefus Chrift, will grant It to us upon our dili- gent and fervent afking for it by prayer. This is the great Secret, how Chriftians may come to be Men of much better Lives than any of the Heathen were. It is not that they are naturally of better Parts, or more induftrious; but that ihey are affifted in an extraordinary Manner, by the Spirit of God, with all Grace neceffary to enable them to do what he requires of them; and not only to do it, but to do it wdth abun- dance of Pleafure and Satisfadlion. So much for the Occafion of this Difcourfe of Prayer. 2. I go on next to the Duty it felf, where I am to confider the Nature and Exercifes of the Duty of Prayer. As to the Nature of it, 2 it IX.] 'in Prayer, Mat. VII. 7. 13! it is an intent Application of the Mind to God j and comprehends the whole Commerce which our Souls have with him 5 whether to pay our Homage and Adorations to him 3 or to thank him for all his Mercies and Favours ; or to ad- drefs to him for any Mercies and Favours to our felves or others. But that Fart of it, which is chiefly aimed at in this Place, is the begging of Grace, whereby we may be enabled and aflifted to difcharge the great Duties which he requires of us. Now to fpeak of Prayer with this Viev/, we are to confider thefe Two Things. 1. The Neceffity of Grace, to enable us to do our Duty. 2. The Fitnefs of Prayer towards the obtain- ing of Grace. I. As to the Firjly The Neceffity of the Grace of God, to enable us to do our Duty, This Neceffity rifes partly from the great Cor- ruption of our Natures, which are now exceed- ingly unfitted and indifpofed of themlelves to do any Good j and partly from the Excellency of the Duties, which do very much furpafs our Strength, in this State of corrupt Nature, and require the divine Aid and Affiilance, to put U3 in a right Frame and Difpofition for them. When I fpeak of the Corruption of our Natures, I mean, not only their original Corruption, which in this degenerate State we bring into the World Wi\h us J but the aftual Corruption, which by fo many repeated Ads of Sin, and evil Habits confequent thereon, does very much encreafe the original One, fo that we aie now become feven* fold more the Children of Satan than we were before. It is impoffible to tell you, befides the K 2 Guilt 13^ Importunity [Ser^stJ Guilt of Sin, what an Incapacity and Tmpotency as to the favoury Senfe and Undcrflanding of all Good, and what an Averfion from it, this has brought into our Natures, that it requires a great Effort of divine Affiftance to make us ap- prehend and relifh, and put in Pradice, thofe noble Duties which are enjoined us. For reme- dy whereof, there is a fweet and powerful Ope- ration of the Holy Spirit, which excites our own Endeavours, and co-operates with them in the Ufe of the proper Means, and qualifies and en- ables us to do our Duty. I fay in the Ufe of pro- per Means ; for tho\ no doubt, God can work Miracles in Grace, as well as in Nature, yet it is much more probable that he rarely works in either by the Way of Miracle ; at lead he does not en- courage us to expedt that Way of Working, but ties us up to the Ufe of Means, and in the Ufe of them, and not other wife, allows us to expert his divine Aid and Affiftance. But that I may not digrefs from the Subjed: we have in Hand, I fliall not noAV confider any other Means of Grace, but only Prayer ; and therefore proceed, 2. To fhew the Fitnefs of Prayer towards the obtaining of Grace. If we confider either where Grace is to be had -, or what are the right Dif- pofitions for aiking and receiving it ; or what is the Nature of God, and his Love toward poor Sinners ; on all thefe Accounts, we Ihall find Prayer a moft proper Means for obtaining this great Gift of Grace, or the holy Spirit, whereby we may be enabled to do God's Will. , (i.) Firji, If we confider where Grace is to be had ; it is a Treafure in the Hapds of God himfelf. It is not like Silver or Gold^ to be JX,] m Prayer. Mat. VII, y] 1 3 j dug with hard Labour out of the Bowels of the Earth. If you afk all the Creatures, they will all tell you, it is not in me. Now if it be only in the Hands of God, what fo proper Way have we to come at it, as by addrefllng to him for it, through the Mediation and Interceffion of Jefus Chrift ? Ye will fay perhaps, why might not God give us at once a fufficient Stock of Grace, enough to enable us to ftand upon our own Legs, and to trade upon our own Account, that we may not have Occafion to trouble him continually with new Prayers for what we need ? It is na- tural enough for foolifli Men to argue at this rate. But if we confider our own Unfitnefs to manage fuch a Stock, tho* it were put into our Hands ; or God's delight in the frequency of our Addreffes ; or the continual Benefits derived to us, by this our continual waiting on God in Prayer, we fhall be of another Opinion. As to our Unfitnefs, we are like young Children that cannot go alone without Help -, or at beft, like foolifti young Men, eafily feduced with idle Com- pany, if we had not both the Authority and good Counfel of a wife Father to keep us right. With all our Stock of Grace, we fhould quickly prove like the Prodigal in the Parable ; if we had our Portion put into our own Hands, it would not be long before we fquandered it a- w^ay, and left our Father's Houfe, and reduced our felves to the greateft Degree of Want and Mifery. It is therefore, much better Condud:, that this precious Gift of Grace be in our Fa- ther's Keeping ; and that he difpenfe it to us, as we have Occafion > and that in order thereto, K 3 we 134 ImporHinhy [Sei^tv^', we make frequent Applications to him. For we are much miftaken if we think the frequency of our Addreffes to God is any way troublefome or difpleafing to him. It is fo far from it, that the moft loving Father or Mother upon Earth is not fo well pleafed with the Company and Converfation of the moft dutiful Child, as God is with the Prayers of his Children, and their Applications to him for a Supply of all their Wants. But the chief Reafon of all for this Condud, is taken from the great Benefits to our own Souls, by our frequent drawing near to God in Prayer. For as we are apt to imbibe a ftrong Tindure from the Humour and Prin- ciples of the Perfons with whom we converfc much ', fo it is in our frequent Prayers and Ad- dreffes to Almighty God, that we wear off our earthly, and acquire an heavenly Temper of Mind ; we learn to delight our felves in God, and advance in his Love ; we tafte and fee that God is good ; worldly Things grow more un- favoury, and Devotion more and more fweet and pleafant j by Degrees we are acquainted up- on Earth with the Joys of Heaven, and long to be there } we grow afraid of every Thing that may unfit and indifpofe us for that bleffed State of Devotion here, or the more perfe6l En- joyment of God hereafter. Whenever our Hearts and Minds are any way dull or out of Temper, we learn to run to God, and to give them a hew Edge and Whet at Prayer 5 fo that by that Means our Life upon Earth becomes a right Apprenticeihip for Heaven, and we accuftom our felves to the fame Exercifes and Employments here, in which we (liail be taken up to all Eternity. IX.] vt Prayer. M a f . VII. y. 135 Eternity. Thus we fee that Grace being in the Hands of God, doth neceffarily put us upon Prayer, as the proper Means to obtain it from thence, as naturally indeed, as an hungry Child applies himftlf for Victuals to him or her that has the keeping of it j whereas if it were in our own keeping, we (hould not need to have fuch Recourfe to God, except for Praifc and Thankf- giving. (2.) Bat then, Secondly, If we enquire into the right Difpofitions for the Reception of Grace, we fhall find they are all included in Prayer. Prayer prefuppofes that we are very fenfible of our own Wants, Ignorance, Sin, and Folly ; and fo is grounded on Humility and Repentance. Prayer prefuppofes God's Ability and Willingnefs to relieve us, upon our due Application to him, through the Mediation of his dear Son Jefus Chrift; and fo proceeds from a lively Faith. Prayer prefuppofes a fincere Refolution to do God's Will, and for that End, we pray for Grace to enable us to do it. Prayer preiiames upon the Love of God to Sinners; and confequently ftirs up our Love to him again, and our Truft in him, and Dependance on him. Prayer prefup- pofes a Delight in drawing near to God, and confequently an Heart much weaned from the World, and that has a favoury Senfe and Reliili of Devotion. In fliort, as all our Duty to God goes in Conjunction with this of Prayer, fo I know no Difpofition for the Reception of Grace, that can be wanting to him, who applies him- felf by Prayer for Grace to keep God's Com- mandments, with a fincere Defign to ufe it for that End and Purpofe. K 4 (3.) Thirdly, 136 Importunity [Serm. (3.) Thirdly, The Confideratlon of the Nature and Attributes of God, is a great Encouragement to Prayer; for he is more ready to hear thaa we to pray ; and more ready to grant, than we to defire ; and doth fo love all thefe Addreffes, becaufe he knows them to be moft beneficial to us, that he has made it an exprefs Condition in his Grants, that we {hall fue unto him for them. But becaufe this Confideratioii of the Nature and Attributes of God will fall in better from fome of the following Reafonings about this Duty, I fliall therefore pafs it by at prefent, and proceed to, 3. The Third Thing I obferved in the Duty of Prayer, namely, the Circumflance of Inftancy or -Frequency taught us in the triple Repetition of the Precept, Jfi, Seek^ and Knock, The Defign of urging this Duty in fo many Words is, to teach Sis that v/e ought not to perform cur Devotions in a lazy, fuperficial Manner, but with all Earneftnefs, Diligence, Patience, and Perfeverance, till we obtain what we pray for. But I fiiall not content myfelf with this general Purport of the Words; but {liall enquire more particularly into the Senfe and Meaning of them. (i.) Firft then, It is not enough that we pray for a good Thing once; but we muft infift, and renew our Petitions often ; for the Words Ao each of them imply a further Degree of In- duilry and Diligence. JP/r/?, The eafieft Way of obtaining a Thing is, to have it for Ajking ; then the Word Seeking, implies a further De- gree of Diligence j as when a Thing is out of Place, IX.] in Prayer. Mat. VII. f. 137 Place, and we cannot have it for calling for, then we are at the Pains to fearch and look for ft. But the Word Knocking^ fignifies a yet greater Degree of Patience, and Perfeverance in our Suit. For it fuppofes that there may be feveral Difficulties in the Way, and that the PaiTage may be fliut up, but that we ought not to be difcouraged for all that j but that we fhould patiently wait, and drive on our Suit with greater Importunity. (2.) AJking^ Seeking, and Knocking, implies that we ought not to be difcouraged w^ith the Difficulties we meet with, either in putting up our Prayers to God, or in not receiving quickly a due Return of them 3 but that we fliould llrive to conquer and overcome all Difficulties, and be inceffant in our Prayers to God. To give more particular Inftances : Are we often in a dry, cold Frame of Spirit, that Devotion goes aukwardly and heavily with us ? This is a great Temptation to negledl the Duty ; but we ought not to be difcouraged for all that, but fliould manfully fet ourfelves to overcome this Temptation ; and this we may do feveral Ways; fometimes by endeavouring to roufe up ourfelves into a livelier Temper -, as we find the Pfalmifi doth, when he thus awakens himfelf, Pjhl. xlii. 5. Why art thou cajl down, O my Soul? and ivhy art thou di [quieted in me ? hope thou in God, for I JJjall yet praife him for the Help of his Countenance, Sometimes by com- plaining of it to God,, and begging his Help, My God, my God, why haft thou jorfaken me ? Pfal. xxii. I. And fometimes by acquiefcing meekly under it, and purfuing our Devotions, if 13^^ Importunity [Serkt. if not fo pleafantly, at leaft as fincerely, and much more laborioufly^ as having lefs of the Pleafure of fenfible Devotion to oil the Wheels, and make them run fwift and nimble. Then our Saviour's Direction to his fleepy Difciples is very feafonable, Matth. xxvi. 41. Watch and pra\\ that ye enter not into Hemptation : the Spirit indeed is wiUingy but the Flejh is weak. Have we often prayed for a Bleffing, and cannot obtain it ? Let us not give over, but imi- tate that poor Cripple, who lay fo long at the Pool oiBethefday and met with fo many Difap- pointments of others ftepping in before him, yet got cured at laft. But this is a Cafe I in- tend to coniider at large, v/hen I come to the Promife here annexed ; and therefore fliall not now dwell upon it. Do we often relapfe into the fame Sins and Follies, from which, by the Grace of God, we had efcaped ? This requires a redoubling of our Diligence, a calling more importunately upon God. Save me, O God, for the Waters are come in unto my Soul-, I fmk in deep Mire, where there is no /landing : I am come into deep Waters, where the Floods overjlow me, I am weary of my crying, my Throat is dried: mine Eyes fail while I wait for my God, Pfal. Ixix. i, 2, 3. For I think the Words are as applicable to Sins as to Afflidions. (3.) Afking, Seeking, and Knocking, implies a careful v/atching and embracing the favourable Opportunities of Devotion, whether thefe arife from external Providences, or internal favourable Difpofitions. Firjl, I fay, external Providences 5 fucb as a favourable Deliverance from Sin ov Trouble, IX.] in Prayer. Mat.VIL 7. 135 Trouble, in Anfwer of our Prayers : Then our Hearts being enlarged with Joy, it is mighty feafonable to give our Devotions vent in Thankf- giving ; as the Pfalmijl does, Pfal, xviii. 4, 5, 6. ^he Sorroivs of Death compared me^ a?id the Flouds of ungodly Men made me afraid, The Sor^ rows of Hell compaffed me about: the Snares of Death prevented me. In my Diftrefs I called upon the Lord^ and cried unto my God : and he heard my Voice out of his Temple^ and my Cry came before him^ even t7ito his Ears, So like- wife whenever we fet about any Bufinefs of Im- portance or Confequence, it is then highly fea- fonable to begin with calling upon God. A Jom ve Principium, A Cuftom which we find the Apofties followed at their Ordinations, or when- ever they fent Men out upon any Employment of great Confequence. So again, whenever we are left in the Dark, and know not well what Courfe to take, either in our fpiritual or fecular Affairs, then is a proper Time to addrefs God, and beg Direction of him by Prayer, according to that Advice of St. James, Jam. i. 5. If any vfyou lack IVifdom, let him afk ofGod^ that give th to all Men liberally, and upbraideth not > and it fhall be given him. So when any anxious Care, or diftrading Fear feizeth our Spirits, let us make Hafte to difcharge it on God ; as St. Paul advifes, Phil, iv. 6. Be anxious j or nothing ; but in every thing by Prayer and Supplication with ^[hanhjgiving, let your Requefts be made blown to God, So when any deep AtBidtion overtakes us, that we are fcarce able to v/reftle with, we (hould then have our Recourfe to God, after the Ex- ample of the royal Pfalmijl^ who often gave us a Pat- '14^0 ^ JniportunUy [Serm. a Pattern of this Pradice with Succefs, PfaL cxlii. 2. In the Day of my T'roiible^ faith he, / 'fought the Liordy I poured out my Complaint before hi my I fiewed before him my 'Trouble. Pfal. cxviii. 5. I called unto the Lord in my Dijlrefs-, the Lord snjwered me^ and fet me in a large Place, So when any flrong Temptation afiaults us, our beft Courfe is, to flee unto God for Shelter ; after the Example of St. Paul, 2 Cor, xii. 7. When there was given to him a Thorn in the Flefli, a Mef- fenger of Satan to buffet him, then he befought the Lord thrice, that it might depart from him ; and had a gracious Anfwer, My Grace is fif^ ficient for thee. And befides thefe, and fuch like external Pro- vidences, there are manv internal favourable Dif- pofitions, which call upon us to the fame Exer- cife of Prayer. Sometimes we have a great Awakening in cur Confciences, a great Over- flowing of godly Sorrow, Stings of Remorfe from fome feafonable Admonition, earnefl Defires to draw near to God in Prayer, a great Delight in God : whenever we perceive ourfelves to be in any fuch good Temper of Mind, or melting Frame and Difpofition of Heart, let us then ftrike while the Iron is hot \ when thefe fa- vourable Gales blow, then let us hoift our Sails, and make the beft of our Voyage to Heaven. (4.) The Words Ask, Seek, and Knock, import a great Afliduity in Devotion. That we fhould frequent it very often, both in publick and private; that befides the more folemn Times of it, we ihould accuftom ourfelves to many gqcafional Addreffeg, and likewife to pious Eja- culations, IX.] in Prayer. Mat. VII. 7.' 141 culations, and habitual mental Prayer ; that thefc holy Breathings, and fetting of God before our Eyes, and imploring his Aid . and Afliftance, fhould become as natural as bodily Refpiration j the one being as neceffary for the Prefervatioa of the fpititual, as the other is for the Prefcrva- tion of the natural Life ; that Devotion fliould be intermixed to fandify and fweeten all the Cares, and Troubles, and Bulinefs, and even Recreations of Life ; that Prayer fliould be the Key to open up the Day, and to lock up the l^ight, and both to begin and end all cur Bu*- finefsj that our Love, and Fear of God, our Faith, Hope, and Truft in him, fhould be con- tinually expreffing itfelf in Confeffions, Suppli- cations, Prayers, and Praifes; and that our Love to our Neighbour too fhould continually be venting itfelt in Interceffions and Thankfgivings for him, this being the moft univerfal Way whereby we can be beneficial to all Men -, in Ihprt, that, as the Apoftle fays, i "thej]] v. 17, 18. We fliould pray without ceajing^ and in every 'Jhing give l^banks, (5.) I fball name but one Senfe more, In which, I underftand this Asking, Seeking, and Knocking ; and that is, that we uie our utmoft Effort and Endeavours to make our Prayers efFedual, that is, to obtain what we pray for. This includes a great many holy Exercifes, which I have not now Time to iniift upon \ fuch as the putting and keeping of ourfelves always in a good Frame and Temper for Devotion, the preferving ouj Minds difentangled from inordinate Cares -, not diftradled with too much Company and Bufi- 5iefs^ not polluted with luftful Imaginations; not 142 Importunity^ &c [Serm. not difcompofed with Anger; not obftruding the EfFedl of our Prayers with Malice and Envy > not diffolving our ferious Temper with Gluttony and Drunkennefs ; not regarding Iniquity in our Heart ; not praying for one Thing in our De- votions, and going quite contrary in our Life and Pradice; but contriving that fervent Prayers and vigorous Endeavours may go hand in hand together; and then we may promife ourfelves, that the Encouragements here interfperfed and annexed fliall be made good; that if we afk Gr*ice, we ihall receive it ; if we feek it, we iliall find it; and if we keep knocking, the Door of Grace {hall be opened unto us. This is the next Thing I (hould have gone upon ; and it will be a proper Subjed: for our next Meditation. I fhall detain you no longer at prefent. Let all them who are defirous to learn Chriilian Duties to Perfedion, learn not to de- pend on their own Strength and Endeavours; but call in the Affiftance of God*s Grace by in- cefiant fervent Prayer, in the Name and through the Mediation of Jefus Chrift, this being the great Secret, whereby our Hearts are fandified, our Lives amended, and our Souls finally faved. BleiTings of ineilimable Value; which God of his infinite Mercy beftow upon us all, for Jefus Chriil's Sake. To him, ^c. SERMON X .] ^be ^lalijic attorn of Prayer, 14^ ■•hi^ SERMON X Mat. VII. 7. Afk, and it jluill he given you : feek, and ye Jh all fold: knock y and it Jh all be opened unto you. V. 8. For every one that ajkethy receiveth : and he thatfeeketh^ findeth : and to him that knock- ethy it Jhall be opened. The Second Sermon on this Text- HAVING entred on thefe Words at the laft Occafion, I told you they contained the firft concluding!; Caution which our Saviour gave againft fuch Things as might obftrud: the good Effefts of this Sermon on the Mount, upon the Lives of his Hearers. For having given fo many Precepts of great Perfection and Difficulty, that his Difciples might not be dif- couraged, as being unable of themfelves to dis- charge fo difficult a Tafk, he puts them in a Way how they might obtain of God Grace fuf- ficient to perform what he required of them j namely, by fervent and importunate Prayer, ac- companied with vigorous Endeavours after Grace ]to keep his Commandments, In 144 ^^ ^alificattom [Serm, In the Words I obferved thefe two Things : 1. The Duty of fervent Prayer, accompanied with vigorous Endeavours after Grace, Asky Seeky and Kwck. 2. Several Encouragements to this Duty, taken from the Promifes and Nature of God. Now having fpoke to the firft of thefe. The Duty of Prayer, at the laft Opportunity ; I pro- ceed now to the fecond'y namely, The Encou- ragements taken from the Promifes and Nature of God. I begin with the Promifes, or rather Promife here repeated and interfperfed, Ask^ and itfiall he given you ; feek, and ye jh all find: knocky and it flmll l^e opened unto yon : And -that we might not think this Promife was fomething ex- traordinary, and that the Return of Prayer washke other miraculous Gifts in thofe Times, our Savi- our adds an Affertion, by which we are taught, that the Promife is extended to all who perform the Duty. For every one that asketh^ receiveth : and he that feeketh,fi^ndeth : ajid to him that knock- eth, it fioall be opened. It is a very full Promife of Grace in Return of our fervent and impor- tunate Prayers. But becaufe Experience doth not fo fully and readily anfwer what feems to be here promifedj for we often a(k without receiving ; and feek without finding 3 and knock when it is not open- ed unto us ; therefore there is a great Diiiiculty to be cleared in the firfl Place, concerning the Meaning of this Promife ; for certainly the Words are not to be underflood in the fame Latitude as X.] of Prayer. Mat. Vlt. 7, 8. 14.5 as they found. We are not to have fuch unwor- thy Thoughts of God, as to believe that he has obliged himfelf to anfvver all the moft foolifh, the mofl finful, nay the moft contradidory Petitions of all Men, or their Prayers of any kind, if they do but put up their Requefts with their Mouth, though perhaps they never feri- oufly think of them with their Hearts. No; though the Promife is here fet down in few and general Words, it muft be underftood with thofe particular Explications and Reftridlions which are mentioned in the Context, and other parallel PafTages of the holy Scripture, which I (hall therefore endeavour to lay together, and to open the Reafon of them, that our Saviour's Mean- ing as to this Promife may not be mifunderftood or perverted. Now, for Memory's fake, the Explications of this Promife may be reduced to thefe four Sorts : i. The right Qualifications of the Perfons that pray. 2. The Matter of our Prayer, or the Things we pray for. 3. The Manner of our praying or afking. 4. The Grant of our Prayers or Petitions : Concerning all which I have fomething to offer towards the Explication of this Promife. I. As to the FirJ}^ The Qualifications of the Perfons that pray. I think we may take it for granted, that the Perfons to whom this Advice is given, are Difciples or Chriftians, ufing their own diligent Endeavour ; and therefore what they cannot attain by their own Strength, they are encouraged to attempt by the Ufe of Prayer. This Promife then is only made to Chrift's Dif- ciples, and confequently, only to Believers ; and to fuch Believers as diligently make ufe of their V OL. IV. L own 146 ^ ^he ^alificatwjs [Serm, own Endeavours. So that perhaps all that is to be faid of the right Qualifications of the Perfons that pray, may be reduced to thefe Two, Faith and PraBice, Firft, Faith : And thus the fame Evangellfi: explains it, Matth. xxi. 22. j^nd all Things whatfoever ye fiall ask ijz Prayer^ believ- ing^ ye fiall receive. So St. James explains the like Promife, Jam. i. 6. For having faid at the preceding Verfe : If any of you lack Wifdom^ let him ask of God^ that giveth to all Men liberally^ and iipbraideth not ; and it poall be given him : Which is the very fame with the Promife in my Text : He adds immediately, by Way of Ap- plication, But let him ask in Faith^ nothing wavering. Now by Faith requifite in him that prays^ there are feveral Things meant, as neceflary to entitle us to this Promife made to Prayer in the Text. As, 1. The Perfon, who trufting in this Promife, puts up his Prayers to God, muft believe both his Being, and his Ability, and good Will to grant thofe Things he prays for. He that cometh to Gody faith the Apoftle, Heb.xi, 6, mujl believe that he is^ and that he is a Rewarder of them who diligently Jeek him. This Qualification car- ries its own Reafon along with it; for no Man can be underftood to pray to God in good Earneft, if he does not believe him capable of hearing and granting his Requefts. 2. Chriftian Faith implies not only a Belief in God, but a Belief and Truft in the Media- tion and Interceflion of Jefus Chrift -, for thus Chrift himfeifexplainsit, y^yS.xiv. 13, 14. What- foever ye Jld all ask in my Name ^ faith he, that will I do. X.] cf Prayer. Mat. VII. 7, 8. 147 / doy that the Father may be glorified in the Son : If ye P^all ask any thing in my Name^ I will do it. And "J oh, vi. 24. Hitherto have ye asked no- thing in my Name ; a sky and ye Jh all receive^ that your yoy may be fulL 3, Faith implies not only a general Belief in God, and that he is to be addreffed through the Mediation of Jefus Chrift; but likewife a Behef of this particular Promife, that God for Chrift's fake will hear and grant our Prayers, Mark xi. 24. What 'Things foever ye dejire when ye pray^ believe that ye receive them y (or, as fome other Readings have it, believe that ye fiall receive them^ and ye Jhall have them. It is indeed a very unreafonable Thing for any Man to claim Benefit by a Pro- mife to which he himfelf gives no Credit. 4. By Faith in the praying Perfon, is not only implied, that he believes Prayer is a proper Means to obtain of God the good Things he wants; but likewife that there is no obtaining of them without it. What I mean is this, that he who comes to pray to God, {hould come be- lieving that it is not in his own Power, by any Skill, Contrivance, or Endeavour of his own, to procure to himfelf thofe good Things he prays for ; and therefore that he is to depend entirely on God for them, by this Means of Prayer ; according to tue Advice of the Wife Man, Prov. iii. 5. Tn//? in the Lord with all thine Heart -, and lean not to thine own Vndjrjland'rng : in all thy Ways ack?20wledge him y arid he Jhall dt- rcB thy Paths, And according to the excel- lent Advice of his Father Davidy i Chron. xxviii. 9. And thou Solomon my Son^ know thou the God ^ of thy Father^ andferve him with apcrfe^i Heart, h 2 ^fid X48 Tthe Salifications [Serm. cmd with a willing Mind : for the Lord fear cheth all Hearts^ and under fiandeth all the Imaginations of the Thoughts : if thou feek him^ he will be found of thee : but if thou forfake him^ he will caji thee off for ever. So much for Faith^ the firfl: Qualification re- quired in him that prays to God, and expefts the Benefit of the Promife in my Text. Next follows Pradiice^ the other Qualification requifite in him that prays to God ; which im- ports, that in good Earned he ufe his true En- deavour to obtain thofe good Things which he prays for. This I fliall likewife branch out into fome more particular Rules. X. There muft be a general Care and Endea- vour to comply with all God's Commandments. I yoh, iii. 22. Whatfoever we ask^ we receive of him y becaufe we keep his Commandments^ and do thofe mngs that are pleafmg in his Sight, If we are either in general negligent of our Lives and Converfations ; or particularly, if we indulge ourfelves in the Practice of any known Sin, without ftriving earneftly to get rid of it, we have no Reafon to expeft that God will grant our Requefts in Prayer, Prov, xxviii. 9. He that turneth away his Far from hearing the Law, eve?i his Prayer flmll be abomination. And Prov. xv. 8. "The Sacrifice of the Wicked is an -^Abomination to the Lord 5 but the Prayer of the Upright is his Delight. 2. We muft not prefume to go to God in Prayer, being cbnfcious to ourfelves of having committed any known Sin, without repenting particularly of it. If we carry any fuch Idol in our Bofom, it will be like Acbans accurfed 2 Thing, X.] of Prayer. Mat. VII. 7, 8. 149 Thing, and will deprive us of the Blefling we might otherwife expe(5t from our Prayers. I John iii. 21. Beloved^ if our Heart condemn us mty then have we Confidence towards God, and whatfoever we ask, we receive of him, becaufe we keep his Commandments, And the Pfalmift lays it down as a Rule, PfalAxvi. 18. If I regard Iniquity in my Heart, the Lord will not hear me. And God tells the People of Ifrael, that when they came to pray to him with their bloody De- iigns in their Minds, and Adions of Cruelty in their Lives, unrepented of, he would not hear their Prayers: Ijd, i. 15. And when ye fpread forth your Hands, fays he, / will hide ?mne Eyes from you : yea, when ye make many Prayers, I will not hear : your Hands are full of Blood, 3. Another Inftance of our fincere Endeavour to amend our Lives, to qualify ourfelves for Prayer, is, that we muft fet about our Prayers with Hearts free from Malice, and full of Cha- rity to all Men. When ye ft and praying, faith our Saviour, Mark xi. 25. forgive, if ye have ought againft any, that your Father aljo which is in Heaven may forgive you your Trefpafes, But if you do not forgive, neither will your Father which is in Heaven forgive you your I^refpaftes, And in another Place of this fame Sermon on the Mount, If thou bring thy Gift to the Altar, and there re- membreft that thy Brother hath ought againfl thee ; leave there thy Gift before the Altar, and go thy Way, firft be reconciled to thy Brother, arfd then come and offer thy Gift, Matth. v. 23. 4. A fourth Branch of this Sincerity is, that whofoever would claim any Benefit from this Promife made to Prayer, muft take Care that L 3 there 150 ^he ^lalifications [Serm. there be no bad Defign in any of his Petitions. Sr. James affigns this for a Reafon, why many of our Petitions are not granted : Te ask^ and receive not^ fays he, Jajii, iv. 3. hecaiije ye ask amifs^ that ye may confume it upon your Lulls. If any Man fliould pray for Succefs in a wicked Defign, or for Money and Means, which he in- tends to lay out in bad Ufes, it would be better for that Man that his Prayers were denied, than granted. Thefe are the Qualifications I have obferved, as to the Light which is caft on this Text, from the Context, and other Paflages of holy Scripture, to be required in the Perfoos praying, if they would reap any Benefit from this great Promife. 11. The next Thing in our propofed Method is, to confider fome Qualifications of this Pro- mife, with Relation to the Matter of our Prayers, or the Things we pray for. For though the Expreflion in the Text is very general, it muft not be underilood of every Thing that is afked of God, but only of fuch Things as are both good in themfelves, and good for the Petitioners. And this we muft, in very many Cafes, leave to God to judge of, who knows infinitely better what is good for us, than we ourfelves. But to confider a little more particularly the Matter of our Petitions. I. This Exprefiiion in my Text, Every one that asketh^ receiveth -, muft be underftood only with Relation to good Things -:, for fo it is hmit- ed and explained in the Context at the nth Vcrfe. Ij ye then being evil^ know how to give good X.] of Tray er. Mat. VII. 7, 8. 151 good Gifts unto your Childre?!, how much more Jh all your Father which is in Heaven^ give good Thi?2gs to them that ask him ? No other Gifts can come from God, or fhould be afked of him. Every good Gift^ as St. James faith, Jam, i. 17. and every perfeB Gifty is from above, and comet b doiim from the Fathejr of Lights, Some further Light into this Matter will be afforded us from the Confideration of the Occafion of this Difcourfe about Prayer, which, as I formerly fhevved you, was to anfwer the Difciples Fears, concerning their Difability to obferve thofe many difficult Rules of Duty he had prefcribed them -, for his chief Intent feems to be, to dired them to this noble Means, whereby they might be furniflied with a fufficient Stock of Grace, fincerely to do their Duty. And I believe it is chiefly, if not only, v/ith Relation to this Grace, that the Pro- mife is here made ; ask, andit floall be given you-y feek, andye fhalljind'y knock, and it floall be open- ed unto you. And I am the more confirmed in this Senfe of the Words, becaufe what St Matthew here calls good Tubings, St. Luke in the parallel place calls the holy Spirit, If ye then being evil, fays he, Luk. xi. 13, know how to give good Gifts unto your Children, how much more fhall your heavenly Father give the holy Spirit to them that ask him ? It is not then Riches and Honour, Profperity and Viftory, and fuch like outward Bleffings; I mean unneceffary Bleffjngs; (for as far as a Competency, our daily Bread, we may pray for, and confidently exped) but the holy- Spirit, with all his Graces, this Promife relates to. And this alone, if duly confidered, would take off moil of the Objedions^ which naiuially L 4 rife 152 The Salifications [Serm. rife from this Promife. For, as ' this Limitation to good Things cuts off all Petitions for Things unlawful and prohibited, fo it cuts off moft of our Prayers for Things indifferent, and of a middle Nature -, at leall anfvvers the Objedions from the not granting them, becaufe we can never be fure that thefe are abfolutely good; they often tending to our Hurt and Prejudice. And therefore we fhould not pray for them abfo- lutely, but only conditionally, in fo far as God fees they will prove beneficial to us. We have befides them a large Field for our Prayers, namely, God's holy Spirit, with all his Gifts and Graces, in fo far as they may either promote our own Salvation, or make us in our feveral Stations ufeful to others. 2. The Promife in my Text, is not to be extended to all Gifts in general, but is to be Jinnted to fuch as are good for us that afk them. For it is very poffible there may be diverfe Gifts, excellent good in themfelves, and yet not proper for us, in our particular Circumftances. There are Gifts fitted for all Stations and Relations of Men ', but we (hould content ourfeives with inch Gifts as are moft proper for that Station w^herein it hath pleafed God to place us in the World. And before w^e venture to pray for the Gifis requifite for any higher Station, we fhould wait with Humility till God is pleafed to call us to it. And even then he knows beft what Degree and Meafure of Gifts fuits beft with our Capacities. But it is otherwife with Grace and Virtue) we can never be overftocked with them, a^d therefore both by our Prayers, and other En-. deavours-. X.] of Prayer. Mat. VII. 7, 8. 1^3 deavours, fhould fludy to grow in Grace and in every good Work, We have now confidered the Perfons afking, and the Matter of their Petitioas. III. We are next to confider the Way and Manner of Afking, fo far as this Promife in my Text is concerned in it. For it appears from the Context, and other Paflages of holy Scripture, that as to the Manner, our afking fliould be with Heartinefs and Fervour, with Patience and Con- ilancy, with Humihty and Submiffion, with Gratitude for former Mercies, and joined with the diligent Ufe of other Means appointed by God ; without which, Prayer alone will not be fufficient to obtain the good Things we want. 1. As to the Manner of Afking, it muft be fervent and hearty ; not with a wavering, double Mind, alking fo faintly, as if we were afraid to have our Petitions granted too foon, or to be taken at our Word, when we pray for Grace to deliver us from any predominant beloved Sin. He that waverethy faith St. James^ J^ni. i. 6. is like a Wave of the Sea^ driven "with the Wind and tojfed'y let not that Man think that he JJoall receive any T^hing of the Lordy a double-minded Man is unfable in all his Ways. There are too many fuch wavering, half refolved Petitioners, who lofe Time with their uncertain floall /, J}:all Ts', and fcarce ever know their own Minds; fo far are they from this importunate Askings Seeking^ and Knocking^ mentioned in the Text. 2. As to the Manner of Alking, it muft be with Patience and Conftancy -, this the Words Seeking and Knocking do likewife import 5 and our 1^4 ^^ ^aVificatlom [Serm. our Saviour further explains it in the Parable of the importunate Widow, Luk. xviii. which Pa- rable, St. Luke fays, he fpake to this End, that Men ought alwaj^ to pray, and not to faint. It is quite a wrong Practice then of many, who, if they have not an immediate Return of their Prayers, upon once or twice afking, give over ; which is far from the Apoftle's Iniundlion, to fray without ceafing, i Theff. v. 17. One Rea- fon, no doubt, why God delays the anfwering of our Prayers, is, that we may have frequent Errands to the Throne of Grace, there being nothing better for us than to draw near to God. 3. The Manner of our Afking fhould be with Humility and Submiffion, not direding the Time, not prefcribing the Manner 5 not being pofitive as to the Means and Inftruments ; but fubmitting all to God's wifer Choice, and cor- reding our imperfedt Defires by his more perfedl Pleafure. This we may learn from our Saviour's Pradice, who, when he had prayed that the bitter Cup of his Paffion might pafs from him, adds immediately, neverthelejs not my Will^ but thine be done, Luk. xxii. 42, 4, As to the Manner of our Prayers, they ought to be accompanied with Gratitude for former Mercies. And therefore fhould not alto- gether run in the Strain of Petitions, but with a great Mixture of Thankfgiving. This is St. PauH Advice to the Philippians, Phil. iv. 6. In every Thing, fays he, by Prayer and Suppli- cation, with Thank/giving, let your Reguejis be 7.>iade known unto God, Like that excellent Prayer of Jacob's^ for Deliverance from his incenfed Brothers X.] of Prayer. Mat. VII. 7, 8. 1 55 Brother; Gen,xxx\\» 10. which was ufliered in with a moft thankful Acknowledgment of God's undeferved Mercies to him, through the whole Courfe of his Travels s I am not 'worthy^ fays he, of the leaf of :ill the Mercies, and of all the 'Truths which thou baf fiewed unto thy Servant ; for with my Staff I paffed over this Jordan, and now I am become two Bajids, Then follows his Prayer : Deliver me, I pray thee, from the Hand of my Brother, from the Hand of K fan, for I fear him^ left he will come and finite me, and the Mother with the Children, 5. And laftly, let our Prayers be joined both with the diligent Ufe of other lawful Means appointed by God, particularly with Chriftian Vigilance ; Watch and pray, fays our Saviour ; MarkiLVii, 33. and likewife with an exprefs In- tention, to make good Ufe of the Grace we then pray for, in keeping of God's Commandments, like the Pfalmift, P fal, cxix, 32. I will run the Way of thy Commandments, when thozc fdalt en-- large my Heart. And Verfe 8. of the fame Pfalm, / will keep thy Statutes^ O forfake me not iitterh. IV. The laft Thing I propofed to confider, for explaining the Promife in my Text, and for clearing it from all Imputations, is fomething relating to God's Grant of our Prayers and Pe- titions here promifed. And it is this ^ that God performs this Promife, not only when he grants the very Thing we pray for in kind, but in di- vers other Cafes and Inftances, when we are not fo fenfible of it. For clearing of this, I fhall put a Cafe or two, where God grants not exadly the Thing 1^6 7he Salifications [Serm. Thing we pray for, yet grants what is here pro- mifed ; namely, fome good Thing or other, which really anfwers the End and Defign of our Prayers. Suppofe a Man under Temptation, and fearing his own Lapfe or Relapfe, fhould pray for the Removal of the Temptation ; and inftead of removing it, God fhould furnifli him with a fufficient Degree of Grace to preferve him from being overcome by it 5 is not the End of this Prayer fufficiently anfwered ? And this was St. Paul's Cafe, 2 Cor, xii. 7. Left I JJooiild be exalted above Meafure^ fays he, through the Abun- dance of the "Revelations^ there was given to 7ne a Tthorji in the Flejh, the Meffenger of Satan to buffet tne^ left I fldould be exalted above meafure. For this T'hi?2g I be/ought the Lord thrice, that it might depart from me : and he f aid unto 7ne, My Grace is fiifficient for thee : for my Strength is made perfeB in Weaknefs, We are to confider, that though we fliort-fighted Creatures fee per- haps but one Way of efcaping a Danger, and ac- cordingly bend all the Force of our Prayers, that we may compafs that}, yet it is to be believed, that the infinitely wife God knows of many Ways to anfwer the fame Defign ; and it is but reafonable, of all thofe Ways, to leave it to him, to chufe that which he knows will bed anfwer his own Honour, and our Good, The other Cafe I fhall put is this : Suppofe we pray for one thing which we think very good, and inftead of that, God gives us another, which is really far better, fhall we fay that fuch Prayer has not been anfwered ? e. g. Suppofe a beloved Child is very fick, and the Parents, as is ufual, pray for the Recovery of its Health : if inftead of X.] of Prayer. Mat. VII. 7, 8. 157 of that, God, out of a great Love to that fame Child, fhould think fit to take it to himfelf into Heaven, is not this granting a much better Thing . than w^as prayed for ? And this was the Cafe of Abijah, the Son of Jeroboam^ a good Child in a wicked Family. The Prophet Abijah being con- fulted whether the Child would live or die, an~ fwered thus : "Tke Child Jhall die^ and all Ifrael JJoall mourn for him^ and bury hhn^ for he only of feroboam jkall come to the Grave ^ becaufe in him there is found fome good Thing toward the Lord God of Ifrael^ in the Houfe of Jeroboam, i Kings xiv. 12. In general, we may reft fatisfied, that if we pray as we ought, and as has been defcribed from the holy Scriptures, and our Prayers are not anfwered in kind, God has good Reafons for fo doing, though unknown to us -, and that he will anlwer the Intent of thofe Prayers fome other Way, that will prove as much, or more to our Happinefs and Benefit. Thus now I have opened up to you the Mean- ing, with the due Qualifications and Reftridlions of this great Gofpel Promife : And have from the Context, and other plain Scriptures, cleared it from the Miftakes to which it is obnoxious, when God's Truths are confidered by halves. I fhall conclude with two or three Affertions re- fulting from this Dodtrine, which I defire to leave with, you, as very proper to fettle your Minds in this matter. The Firji is this : If there are any who think this Promife has not been made good to them, let them examine themfelves by thefe Rules which have been laid down from the holy Scrip- tures for the Explication of it ; and they will find, 15S ^he Salifications^ &cc. [Serm. find, that God has not been worfe than his Pro- mife ', but that the Fault is in themfelves, who have not compHed with the Conditions required, towards the Accomplifhnaent of it ; or elfe that it is accomplifhed, though not in Kind, yet in a Way as beneficial for them. The Second Aflertion is this ; That all who are deftitute of Grace to do their Duty, negledt Prayer, which is the fure Means of obtaining it : At leaft do not go about it in the right Way and Manner which 1 have now defcribed to you, out of the holy Scriptures. The Third and laft Afiertion is, That all who continue earneft in Prayer, have obtained like- wife the Grace to amend their Lives ; let them therefore diligently improve their Talent, and jftir up the Grace of God, which is in them. And if they labour under any fpiritual Wants, let them continue inftant in Prayer, and not doubt, but that trofting to this Promife of Chrift^s, they fhall at lafl prevail. So much for the firft Encouragement to Prayer, taken from the' Pror mife of God. The other, taken from the Con- fideration of his Nature, as he is a mod loving Father to his own Children, I muft refer to an- other Opportunity. Now to God, the Hearer of Prayer ; to the Father, Son, and Ploly Ghoft, be all Praife, Honour, and Glory, for ever and ever. Amen. SERMON XI.] God's Love to usy &c. i^o SERMON XI. Mat. VII. 9. V. 9. Or what Man is there of you y whom if his Son afk Breads will he give him a Stone? V. 10. Or if he afk a Fijh^ will he give him a Serpent ? V. II. If ye then being evily know how to give good Gifts unto your Childreny how much more /hall your Father which is in Heaven give good things to them that afk him ? The Third Sermon on this Text. OU R blefled Saviour having at the feventh Verfe of this Chapter, recommended fer- vent Prayer, as a Duty highly requifite tow^ards the faciUtating of all other Duties ; for enforcing this his Exhortation, he immediately backs it with two Encouragements taken from the Pro- mifes and Nature of God. The firft of which I confidered at the laft Occafion, endeavouring to fhew you, that a Grant of Grace doth always attend the due Ufe of Prayer, if we perform it with thofe Conditions and Qualifications, which, I (hewed you, were prefcribed in the Context^ and in fome other Paffagcs of holy Scripture. I pro* i6o God' & Love to m^ and our [Serm. I proceed now to the other Encouragement, taken from the Nature of God, confidered as he is our heavenly Father. Or what Man is there of you^ &CQ. In fpeaking to which Words, I fhall apply myfelf to the three following Particulars. I. To confider God*s Goodnefs and Readinefs to give good Things to us his Creatures. But, 2. That he loves that we fliould alk him for thofe Things. 3. What Duties are incumbent upon us, from the Knowledge and Belief of this Paternal Af- fedion in God, toward his poor Creatures. But before I enter upon the Particulars, fince they all rife from the Similitude in the Text of a Father's Readinefs, not to deny good Things to his Children, when they afk him ; it will be neceffary, Firji^ briefly to clear up this Corapa- rifon. As God is infinitely removed from our Sight and immediate Knowledge, the little Know- ledge we have of him, is by the Help of Simi- litudes, taken from the Creatures. Particularly, there is nothing more refembles the Love of God to his Creatures, than that natural Love which they have for their Offspring. Mofes compares God's Care of his People Ifrael to the Eagle's tender Care of her Young, Deut. xxxii. 11. As an Eagle Jiirreth up her Neji^ fiiitterth over her Totmgy fpreadeth abroad her Wings y taketh thenZy beareth them on her Wings ; fo the Lord alone did lead IJraeL Efpecially the Good- nefs of God is refembled to that of Parents to their Chrldrea 5 to a Mother's Care for Tender- nefsi and to a Father's for Providence, To come •XL] Duty to him. Mat. VII. 9, ro, it. 161 come then to the Simile in the Text, for our Encouragement to frequent and ardent Prayer, God is reprefented here as a kind Father, who> when his Son afks him ufeful Necellaries, v/ou!d be loth to cheat him with hurtful Things, fome- thing refembling the other in Figure or Shape, but not at all of the fame Beneficial Nature. And from hence he draws an Argument ^ yir//W, If ye then being evil^ know how to give good Gifts unto your Children^ how much more jh all your Fa^ ther which is in Heaven, give good Tubings to them that ask him ? The Similitude being thus cleared up> we may obferve from it thefe T'hree Things. 1. That God's Goodnefs to thofe who pray to him, is really beyond any Thing we have to explain it by. We know nothing in Nature of a more fincere and fteady Love than that is of Parents to their own Children, yet it is much allayed and abated by their other bad Qualities j by Paffion and Ill-nature, by Luft and Drunken- nefs, and divers other Vices of the Parents. And where it is not abated in the Heart, it is often curbed in the outward Expreffions of it, by the Narrownefs of their Fortune, and other Necef- fities of their outward Circumftances. Now though we fhould in our own Minds abftradt all thefe Impediments from this Love, yet we mult flill believe that all created Love and Goodnefs, as to the Degree of it, falls infinitely fhort of God's Love and Goodnefs to his Creatures. 2. Another Thing we may obferve from our Saviour's Dedudlion from this Simile is, that the Promife and Encouragement in the Text are to Vol. IV M be 1 62 "" God* s Love to us, Mdour [Serm. be limited to good T!hings : And this accounts for many of our Petitions, of which we cannot per- ceive that we have any Returns. For perhaps the Things we prayed for were not good in them- feives, or not good for us \ there is a great deal of Reafon why it ought to be left to our heavenly Father's fuperiour Wifdom to decide whether it is fit to give us thefe very Things in kind, or to deny them, as being improper for us, or to an- fwer our Prayers in fomething that is better, and more convenient. 3. A Ti&/r^ Thing we may obferve from this fame Way of arguing, is, that the Promife is not reftrained to the Eleft, fan6lified Ones, who, in a more peculiar Senfe are the Children of God -y but is to be extended to all that pray to him, with the due Qualifications formerly defcribed ; for it is not here faid, How much more fhall your Father which is in Pleaven give good Things to his Children ? This would only have created great Doubts and Scruples, that not being eafy to be known who are the Children of God. But, for preventing all Scruple, it is faid here. How much more fij all jour Father which is i?i Heaven, give good things to them that ajk him ? A plain Intimation, that the Encouragement is to all Men ; to the Good, that they may fo continue, and increafe more and more in Graces and to the Bad, that they may become Good. But it is time now to come to the Particulars, which I propofed to confider from the Words. I. Thtjirji was, God's Goodnefs and Readi- nefs to give good Things to his Creatures. There is no Attribute of God more eflential to him, or z that XL] Duty to him. Mat. VII. 9, 10, 1 1. 163 that he feems more defirouswe fliould know him by, than this. This is the chief Part of his Name, or Charad:er, as it is defcribed, Exod. xxxiv. 5, 6, 7. Ajid the Lord dejcended in the Cloud, and proclaimed the Naine of the Lo7^d. And the Lord puffed by before him, aiid proclaimed^ "T^he Lord, the Lord God, vierciful and gracious^ long'fuffering, and abundant in Goodnefs and Truth. Keeping Mercy for Thoifands , forgiving Lii- quity, and Tranfgrefjion, a7id Sin, This is the Attribute he recommends moft to our Imitation, that we JJjould be merciful, as he is merciful^ Luke vi. 36. Without this all his other Attri- butes would be very terrible. Wifdom without Goodnefs, degenerates into an infidious Cunning ; and Power without Goodnefs, is the Character of a Tyrant, or an Oppreffor, or a Devil. But when infinite Goodnefs is joined to Almighty Power, and unerring Wifdom, it is the greateft Encouragement in the World to make our Ap- plication to fuch a Being. It was from this Goodnefs that God created the World; for it was not that he might thereby procure or con- trive any Addition to his own Happinefs, which was always infinite, but that he might commu- nicate of his own Fulnefs to his Creatures. And it is from the fame Goodnefs that he fupplies us with all Things pertaining to Life and Godlinefs. And not to ftay upon the Enumeration of leffer Mercies; it was from this his Love and Good- nefs to poor loft Man, that he fent his dear Son Chrift Jefus into the World, to recover them out of that wretched State and Condition, into which they had funk themfelves ; and, finally, M 2 it 164 God's Love to us^ and our [Serm, it is owing to this Goodnefs, that for Chrift^s Sake he is ready and willing to beftow all Grace upon us, if we fervently afk it, and diligently ufe it. And this would lead me to the next Thing I propofed to confider, namely, that howfoever ready and willing God is to give good Things to us Men, he loves that we (hould ad- drefs him for them by Prayer. But becaufe there are fome obvious Objedlions againft this Do- d:rine of God's Readinefs to give us good Things, it will be fit in the firft Place to remove them. This Dodtrine then may feem inconfiftent both with what perhaps ye may have heard, of a great Number of Men, without any Confide- ration of their antecedent Demerits, decreed before both to Sin and Mifery ; and to the fcanty Meafure of the Grace of God beftowed upon Men, without which they are not able of themfelves to bring any Good to Perfection j howfoever they may have fome imperfed: Em- bryo's of it. But I think both thefe are eafily anfwered 3 for as to the firft, howfoever the Devil has propagated fuch a ftrangc Notion, on Purpofe to lay all the Blame of our Sin and Damnation upon God ; there is nothing more certain, than that from the whole Tenour of the holy Scripture, our Deftrudlion is only of ourfelves^ and that no Man will ever be con- demned for any Thing, which it was not in his own Power, by the Grace of God, to have helped and prevented. And as for the fcanty Meafure of the Grace of God, that is likewife purely our own Fault, in that we do not more ^ Z fervently XI.] Duty to him. Mat. VII. 9, 10, 11. 165 fervently afk it, or more diligently ufe it. And fo now I come to, II. The Seco?2d Thing I propofed to confider, namely, that God loves to be afked, and ac- knowledged, and waited upon, for the good Things which he is willing and ready to grant. There are three plain Reafons for this Dodrine ; that it is abfolutely neceffary for his Honour, and for our Good, and for the right Govern- ment of the World. (i.) Firfi^ I fay for God*s Honour. Suppofe a Prince ever fo merciful, would it be confiftent with his Honour to pardon his rebellious Sub- jects, if they refufed fo much as to beg Pardon, or to petition for any Favour ? Or would it ftand with the Honour of any Father, to receive a re- bellious Son into Favour, while he refufes to fubmit, and fcorns to afk any Favour of him ? The utmoft we can fuppofe to be honourable for the tendereft Prince or Parent in fuch a Cafe, is, to declare their Willingnefs and Readinefs, upon the rebellious Subjed:'s or Son's returning to his Duty, to forgive what is paft, and to receive him into Favour for the Time to come; and this God has amply done in the Gofpel. But ftill there muft be a Submiffion on the Part of the TranfgrefTor, othcrwife it is no Way honou- rable for the Prince or Parent actually to quit their Refentment, and to receive into Favour fuch rebellious Children or Subjedls. (2.) It is neceflary likewife, for the Good of the Perfons themfelves, that God (hould treat them in this Manner. To grant them their Re- quefts, while they ftand out in Rebellion, or to M 3 think 'i66' God's Love to its., and our [Serm. think to make them happy, without addreffing God, or in any other Manner than by drawing near to him, is a Repugnancy and Contradidion in itfelf, which it is not poffible to reconcile, except Man were a more ignoble Creature, and incapable of knowing and loving God. And, (3.) It is abfolutely neceffary for the right Government of the World, For if Men could obtain all good Things, without addrefling to God for them, would not this be great Encou- ragement to wicked Men not to draw near to God, and to ftand out in Rebellion againft him ? Would not this introduce an utter Confufion in- to the Government of the World -, and by per- verting the due Ufe of Rewards and Punifli- ments, cut off that comely Order which God hath eftabliihed, that Duty and Reward, and Sin and Puniihment, fhould go together ? So new I am come to, III. The third and laft Thing which I pro- pofed to confider ; namely, what Duties are in- cumbent upon us, from the Knowledge and Be- Jief of this paternal AfFedion in God, tovvaid his poor Creatures. A great many noble Duties flow from this Dodrine, not only with Relation to i\lmighty God, but with Relation to our Neighbours. 1 fhall endeavour to put you in mind of the chief of them, that we may not be barren, but fruitful in the Knowledge of God, and of his Son Jefus Chrift our Lord. I. Firji then, from hence will very naturally follow that great Duty, which is the Sum and Subftance of all our Duty to God, namely, the loving of him out of Gratitude, with ail our Heart XL] Duty to him. Mat. VII. 9, lo, 1 1. 167 Heart and Soul, and Mind and Strength. If we preferve in our Minds this Notion of God, that he is afFedted to us his Creatures, as a lov- ing Father is to his own Child, this joined with his other Excellencies and Perfections, muft be a powerful Inducement to us to love him again. For what more lovely Objed: can poffibly be fo much as imagined, than unerring Wifdom and Almighty Power, in the Management of fuch a paternal Inclination to us, and Propenfion to do us good, as the moft loving Father has to his own Son ? I am the more willing to take notice of this in the firft Place, becaufe fuch an earneft drawing near to God, as is here preft, feems to me to be a very comprehenfive Duty ; fo comprehenfive indeed, as to take in the whole Duty that Man owes to God -, as the next Verfe takes in the Whole of our Duty to our Neighbour. For Proof of this, I need fay no more than I have juft now faid, while I fliewed you that it teaches us the Love ofGod, which you know our Saviour made the Sum and Subftance of our Duty to God, which is taught us in the firft Table of the Law ; as the Love of our Neighbour is the Sum and Subftance of our Duty to our Neigh- bour, taught in the fecond Table. But I fliall endeavour to give more particular Satisfadlion as to this fame Notion, by a brief Induction of the chief Duties we owe to Almighty God; and by ftiewing you, that they all flow from this lovely Notion of God, here given in the Text. M 4 I. Faith 1 68 God's Love to tts, and our [Serm.' 1. Faith is a fundamental Duty we owe to God ; now as this is neceffarily prefuppofed as the Foundation of our Prayers 3 for he that comes to Godj muft believe that he isy and that he is the Rewarder of them who diligently feek hiin ; Heb. xi. 6. fo it is chiefly converfant about his Good- nefs ; one Inftance of which, namely, his fending Chrift into the World to bring us to Heaven, is the Foundation of all our Faith. 2. Obedience naturally flows from our Belief of the Goodnefs of God \ for who can it be due to, except to the fupreme Being, who lays upon us fo many Obligations of Love and Gratitude ? Among Men, a Superior, who, to his Power and Authority, adds the Endearments of Love and Goodnefs, v/ith what Pleafure are his Com- mands received and obeyed ? And if Greatnefs and Goodnefs, when they are in Conjundion, are fo much refpeded and obeyed in a mortal Man, where the Effeds of them, as to us, are fo foon at an End 3 how much more ought they to be fo in the living God, of whofe Goodnefs we hope to reap the good Effeds to all Eternity ? 3. This Goodnefs is the great Ground of our Hope, For we cannot but believe that a moft loving, merciful Father, feeks the Good of his Children 5 and we are all his Children both by Creation and Redemption ; and nothing can bind up the Bowels of God's Mercy toward us, but our own Undutifulnefs. What greater En- couragement can there be to hope in God, than that he accepts of all our fmcere Performances with the good Will of a Father ? If a Father perceives a Readinefs in his Child to ferve him \ if he does but offer at many Services, though he has XI.] Duty to him. MAT.Yll,g,iOy 11. 169 has not Strength to accomplifh them, he accepts the Will for the Deed 3 and if the Child errs in many Things, whether through Weaknefs of Underftanding, or Defe(fl of Memory ; then it is our Comfort, that like as a Father pitieth his Children^ fo the Lord pitieth them that fear him, Pfal. ciii. 13. It is our great Comfort, I fay, that all our Aftions are interpreted with the Love of a Parent, and not ftridly fcanned with the Criticalnefs of a Judge. Miftake me not, as if I meant that God looks upon our Adions with a blind Indulgence, which hinders many Parents from perceiving their Childrens Faults, or cor- reding them ; all I mean is, that he bears a true paternal Affedion to us, and provided we are dutiful, not rebellious Children, that he will excufe our Sins of Weaknefs and Ignorance, and accept of our very imperfed Duties, proceeding from a fincere Love and Affection to him. And likewife for a Remedy of the Imperfeftion of our Services, that he is ready and willing, if we duly apply to him for it, to beftow upon us all Grace requifite to render our Obedience more acceptable. What can we defire further for our Encouragement, than that this Grace, which facilitates all Duty, fhould be in the Difpofal of our heavenly Father, and that we may have it, by due Application to him, through the Media- tion of Jefus Chrift; and that he fhould be well- pieafed with thefe our Addreffes, and as defirous to beftow Grace upon us, if we are duly qualified to afk and ufe it, as we can be defirous to have it ? 4. A true Senfe of the Goodnefs of God, is the greateft Ground of our Fear of hi in ; I meajp, that filial reverential Fear, which is joined with Love iyo God's Love fo us, and our [Serm. Love and Honour, fuch as our Fear of God ought to be ; not that fervile Fear joined with Hatred, fuch as Slaves are under to an hard Mafter, or Subjects to a great OpprefTor. If ye will but remember, how afraid, a dutiful loving Child is to do any thing that may offend or difpleafe a tender loving Father or Mother, or how afraid a good Servant is of difobliging a kind Mafter or Miftrefs, ye may at once both have a right Notion what the true Fear of God is, and how a Senfe of his Goodnefs occafions this Fear. Not but that the Fear of God may be occafioned by other Motives, particularly a Belief and Confidcration of his righteous Judgments ; and that alf Motives are good, which bring us nearer to God ; and particularly, that Fear is of the right Stamp, which drives us to our Duty, inftead of driving us away from it; yet, with ingenuous Minds, it is chiefly true Good- nefs and Love to us, which makes us both love our Benefador, and fear to ojSfend him. 5. This fame Senfe of God^s Goodnefs, is a great Motive to our Truji in him ; a Duty, with- out which our pufiUanimous Minds would be apt to fall into Delpondency and Defpair. Our Wants, our Dangers, and Temptations, are fo many ; our Strength fo fmall ; our Conftancy in any good Thing fo foon fliaken ; that if it were not that v^e truft in God's Goodnefs, that be will not break the bruifed Reedy nor quench the fmoahng Flax^ Ifa. xlii. 3. that he will either by his good Providence ftave off Temptations, or proportion them to our Strength of Grace, or accept of our weak Endeavours, and pardon our Failings and Infirmities, we could have no Heart XI.] X)utytohim. Mat. VII. 9, 10, ii, 171 Heart to fet about Duty at all. But when we coiificler that our Father in Heaven is ready to luoply all our Wants, that he will defend us againfl all our Enemies, and that he will help us out of all our Difficulties, when we turn our Thoughts from our own Weaknefs to his Al- mighty Power, joined with an infinite Good-will to his poor Creatures ; this is enough to infpire us with an invincible Courage, and with a full Afllirance of Faith, that though we can do (o very little of ourfelves, we (hall be able to do all that is required, through Chrift ftrengthening us ; and that his Grace will be Sufficient for us. 6. A great Senfe of this paternal Goodnefs in God, difpofes us to bear patiently ivhatever Troubles and JffiiBions he thinks fit to lay upon us ', believing certainly that it is all for our good ; and that whatever Crofles we meet with on this fide Hell, are all fent with a Defign to reclaim us from the Evil of our Ways, and to reduce us to our Duty. 7. This fame Senfe of God's Goodnefs, will difpofe us to honour him ; for it is this which turns all his other Attributes to be beneficial to the World ; for as among Men, it is not Great- nefs alone, feparate from Goodnefs, which ren- ders any Perfon honourable ; at leaft, if we ho- nour him for his Greatnefs, it is becaufe Great- nefs is an Inftrument of Goodnefs, and in hopes that it will be fo ufed ; fo in God it is the Con- jundion of his Power and his Wifdom, with his Goodnefs and Beneficence to Mankind, which draws out our Honour and Refped:. If God were^ as the Epicureans fancied, a Being infinitely happy 172 God's Love to us, and our [Serm; happy indeed in himfelf, but not in the leaft minding the Affairs of us Mortals, or vouch- fafing to concern himfelf in any Bufinefs of this lower World ; this would be fo far from pro- ducing that Honour and Efteem, which is due to him, that it would induce a total Oblivion of him ', and as he doth not concern himfelf with us, it would be hard to prove that we fliould concern ourfelves with him -, and this is what that Sed: knew w^ould bring in, at leaft, a pradical Atheifm into the World. But it is the Con- junction of thefe two, optimus maximus, the befl as well as the greatefi of Beings^ which draws out our Honour and Regard. It is the Good- nefs of God then, in conjunction with his Great- iiefs, that begets in us a true inward Veneration for hyu, which fliews itfelf in all thofe parti- cular Expreffions of Honour, which are due to his Name, his Word, his Sacraments, his Day, his Houfe, his Minifters, and Servants, and every thing that has any Relation to him. All which oblige us to a great Number of Duties, which one Way or other refled: Honour on Almighty God, and bring down Benefits upon ourfelves. 8. Laftly, The Confideration of the great Goodncfs of God, and our continual Applica- tion to him for Grace and every other good Thing we want, puts us in mind of our own Infufficiency and Indigency, and fo teaches us Humility^ which is a moft effential Duty we owe to Almighty God, continually putting us in mind to magnify and glorify him, and to vilify '^nd depretiate ourfelves. Thus XL] Duty tohim, MAT.Ylhg.io.ii. 173 Thus now I have fhewed, by an Indudion of Particulars, that the prelerving in our Mind» this right Notion of God, as of a moft loving Father, alv^ays ready to affift his poor Creatures upon their Application to him, doth naturally lead us not only to Gratitude and the Love of God, which is the Sum and Subftance of all the other Duties we owe him, but to every particu- lar Duty required of us toward God. A (hort Way, to teach us a Compend of thofe Duties ; as the next Verfe teaches us the Compend of our Duty to our Neighbour. But this not only fhews us what an Idea and Conception we ought to have of Almighty God in our Minds, and how all our Duty to him does moft naturally refult from it; and therefore this may well be called natural Religion -, but it {hews us likewife, how by ifnifating God in this one Particular of his Goodnefs^ we may likewife difcharge all our Duty to our Neighbour, and fo fulfil the whole Law and Prophets. And fo indeed we find in the Words immediately follow- ing y the one, by way of Confequence, is de- duced from the other. therefore all Things whatfoever ye would that Men Jhould do unto you^ do you even jo to them : for this is the haw and the Prophets. To love God fincerely, and our Neighbour on his Account, or out of Regard to him, is the Sum and Subftance of our whole Duty, as it is taught in the Law and the Pro- phets ; and we may add too, as it is taught by Chrift and the Apoftles. From hence we may fee how falfe, how un- fcriptural, and how unworthy Notions they give us of Almighty God, who reprefent him as ading, jy4- GoJ's Love to usy Sec. [Serm. adling, not from a Principle ofGoodnefsy but from a Principle of mere Power and Dominion^ m making fo many Men and Women on purpofe that he might make them miferable -, which has occafioned Mens laying the Blame of all their Sin and Mifery on God, inftead of accufing themfelves, and improving that Accufation to the Purpofes of Repentance and Amendment of Life. But yet, let not this Notion of God, as a loving Father, deceive us, as if it excluded his Jtijiice and Severity to obftinate, incorrigible Sinners ; for as there is no greater Anger and Severity in the World, than what is raifed by cbufed Goodnefs and Mercys fo if we abufe God's Goodnefs, we (hall then perifh unpitied, as bafe, ungrateful Rebels to their beft Benefador ; ob- ftinately (landing out againft all the tendereft Of- fers of Mercy and Pardon. Now God give us Grace to confider in this our Day the Things which belong to our ever- lafting Peace, before ^hey be hid from our Eyes. To this great and good God, Father, Son, and Holy Ghoft, ^c. SERMON XII. j ^he Sum of our Duty^ Scci 175 SERMON XII. Mat. VII. 12. therefore allT'hings whatfoever ye would that Men jhould do to you^ do ye even fo to them : for this is the Law and the Prophets. The Firft Sermon on this Text. IN the End of this Sermon on the Mount, we have feveral general Exhortations of our Sa- viour's, all tending to remove whatever might obftrudl: the good EfFedts of it among his Hear- ers \ I mean, whatever might hinder their put- ting in Prad:ice what he had enjoined them. One Thing, which might have hindred their fetting about that holy Pradice, namely, the Want of Strength and Ability for it, we have heard how he obviated, by directing them to Prayer, as the certain Way and Means to obtain fuch a Meafure of Grace as fhould enable them to obierve his Precepts, though ever fo perfect. Another Thing apt to deter Men from at^ tempting the Chriftian Obedience here required, is the great Number of Duties enjoined, that it is not eafy to fuppofe any one's Memory could retain them all, or that we fhould always have the Prefence of Mind to put them in Practice feadily upon all Occafions; befides the many Rules 176 ^he Sum of our Duty to [Serm. Rules concerning the Degrees of Perfection, to which that Obedience is required. For our Saviour had not offered to enumerate or fpeak to them all, but had only treated of fuch as were either defectively explained by th^Jewi/h Dodlors of thofe Days, or had been delivered imperfedly by Mofes himfelf, becaufe of theHardnefs of their Hearts ; or wanted to be cleared from fome Ble- mifhes, which the bad Examples of the Scribes and Pharifees had incorporated and intermixed with them. For preventing and anfwering this Defed: of Memory, which hkewife darkens the Underftanding, our Saviour furnifhes us here with a fhort Compend of our Duty. In the Words immediately preceding, he had given them a right Notion of God, as of a loving Father^ able and ready to relieve them upon their Application to him. This Notion, among other good Ef- feds of it, was exceedingly adapted to ftir them up to the Love of God^ which is the Sum and Subftance of the firfl Table of the Law ; and now in the Words I have read, he teaches them the Sum and Subftance of their Duty to their Neighbour ^ required in the fecond Table. And this he infers by way of Confequence, from what he had taught of the Love of God to thofe who addrefs him. The foregoing Words were : If ye then beiyig Evil, know how to give good Gifts unto your Children^ how much more foall your Fa- fher which is in Heaven^ give good things to them that afi him ? Then follow the Words of the Text : T^herefore all Tubings whatfoever ye would that Menpould do to you ^ do ye evenfo to them: for this is the Law and the Prophets, la XII.] our Neighbour. Mat. VII. 12. \jy In which Words we may obferve thefe Three Things. 1. The Dependance of this Rule on the fore- going Dodtrine, in the Particle therefore, 2. The Rule itfelf: All things wbatfoever ye would that Men Jldould do to you^ do ye even fo to them, 3. Our Saviour's honourable Charadter of this Rule. For this is the Law and the Prophets. I. I begin with the Dependance of this Rule on the foregoing Dodti ine. Therefore all Things wbatfoever ye would that MenJJjould do to you^ do ye even fu to them^ q. d. Since God io loves his Creatures, fee that ye imitate him in this, and that ye love your Neignbours as yourfelves ; by treating them, as ye would wiih they fhculd treat you in the like Circamftances. As to the De- pendance of this Rule on the former Dod:rine, it may be accounted for by a threefold Confe- quence : namely, by Way of Imitation of God in his Goodnefs ; and by Way of Gratitude to him for it : and from his Relation of a loving Father to us ; which makes us all Brethren. I. By Imitation of his Goodnefs, q, d. If God delights fo much in loving his poor Crea- tures, and in doing them good -, therefore if ye would approve yourfelves as the genuine Children of God, ftudy in this to refemble your heavenly Father, namely in doing good to all^ and in loving all, as ye would wilh to be loved and to be done well by yourfelves. As there is no bet- ter Mark of a Child's being genuine, not fpuri- ous, than his refembiing him, who fliould be Vol. IV. N his 178 Tlje Sum of our Duty to [Seriv?; his Father ; fo there is no furer Mark of a Child of God, than the refembling him in his Love and Goodnefs to his Creatures. And fo the Confequence, I think, may be well accounted for ; that fince God loves us as a tender Father doth his own Child, therefore we fhould love one an- other with a very intent Love, fuch as this is, which we have all for ourfelves } that whatfoever we would that Men fhould do to us, we fhould do fo to them. 2. Another Way, this Precept may follow from the former Doctrine, is, by Way of Gra- titude for God's Love and Goodnefs to us ; q» d. If God is fo exceeding kind to you, the beft Way ye can {hew your Gratitude for it, (fmce we cannot better gratify him by any of our Services,) is to be kind to one another 5 fo kind, as to fet our Self-love and our Love of our Neigh- bour upon the fame Footing. 3. "Thirdly^ This Dodrine follows well from the Relation of God, as a loving Father to, us his Creatures ; for if he is our Father, then we are all Brothers and Sifters. If he is fo nearly related to us as a Father, we are nearly related to one another as Brethren. So much for the Con- nexion, denoted by the Particle 'Therefore, II. I proceed next to the Rule itfelf. All things whatfoever ye would that Menfdoulddo to you^ do ye even fo to them. For underftanding of this Rule, (the Shortnefs of it making it liable to Mifinterffretation,) there are feveral Things to be gathered from the Circumftances, which will fcrve to guard us againft the Mif-underllanding, and Mifapplication of it. ^ I. Firfi XII. j mr Neighbour. Mat. VII. 12. 179 I. Firft then, We are to confider that this whole DifcoLirfe of our Saviour's, is a Difcourfe of Chriftian Duties; and that this Conapend is brought in both to refrefli their Memories, as to the Duties our Saviour had already defcribed in this Sermon, and to iupply that Part of Duty, which he had not fpoke to. And therefore the Words, All T^hing^ whaffoever ye would that Men Jhould do to you, muft be limited to the Point of Duty. The allTbings here, is all Duties-, q. d. If ye would know in all Cafes and Circumftances whatfoever, what is your Duty to your Neigh- bour, take this Rule for it ; fuppofe yourfelf in his Place, and him in your's, and then afk -your felf the Queftion, v^hat you would deiiie and cxped: of him as. his Duty to you in fuch and fuch Circumftances ; and, according to the im- partial Anfwer of this Queftion, do ye fo by him. The Queftion then we are here to put to ourfelves, is only a Queftion of T)iity, and of nothing elfe. This one Confideration cuts off all other foolifti and iinreafonable Defires, which, from the general Sound of the Words, might feem to be here meant, and is to be limited to fuch Defires as we reafonably think, and expedl fliould be complied with in Point of Duty by our Neighbour towards us, in the like Circumftances. 2, Thefe Words, which I added laft, con- cerning the Equality of the Circumftances, muft be carefully minded, to prevent a dangerous Error m the Interpretation of this Rule. For it was never our Saviour's Defion to fet all Men upon the Level, by taking away all Diftin(ftion between Princes and Siibjeds, Mafters and Ser- vants, Parents, and Children, and in fhort, be- N 2 tvveea i8o ne Sum of our Duty to [Serm.' tween all Superiors and Inferiors. This level- ling Principle has no Countenance either from this, or any other Text in Scripture; and would occafion all manner of Anarchy and Confufion in the World. But applying the Circumftances right, it is an excellent Rule to find out the juft Weights and Meafuresof our Duty to our Neigh- bour thus ; placing myfelf in my Neighbour's Circumftances, and him in mine ; what 1 in thofe Circumftances \V'ould judge to be his Duty to do to me, the fame I ought to do to him in the like Circumftances ; and what in thofe Cir- cumftances I ftiould judge to be a Fault, that I ought by no Means to do to him. 3. We are to obferve here, that the Rule we are to go by in our Dealings with our Neigh- bour, is not what he doth by us, but what we would have him to do by us, or rather, what we ftiould think his Duty to do by us, in fuch and fuch Circumftances. It is a vulgar and dangerous Error in Morals, that Men think they do very fairly by their Neighbour, if they treat him as he treated them in the like Circiun- ftances. And by the Fallacy of this wrong Rule, they feldom make any Scruple of doing one ill Thing for another; and of requiting one Injury with another. 4. Becaufe this Rule is fet in very general Terms, whatjoever ye would that Menfbould do to you^ do ye even fo to them -, we are to confider, that it takes in all Duty, not only what is Duty by the Law of Nature, and by the pofitive Laws of God, but alfo what is our Duty by the Laws of the Land, or by any laudable Cuftom or Practice; the Way to find out our Duty in all thefe a Cafes XII.J our Neighbour. Mat. VII. 12. 18 r Cafes IS, to put the Queftion to ourfelves, what we fhould think to be our Duty, if our Neigh- bour were in our Place, and we in his. But then, in the anfwering this Queftion, we muft take Care as to that Part of our Duty, which rifes from human Laws and Cuftoms, to give always the Preference to what is a known Duty by the Laws of God. For this Rule being given as theCompend of all the Duties we owe to our Neighbour, con- tained in the Law and the Prophets, muft never be interpreted to reach to any Thing inconfiftent with them. By the Help of this Explication, a Man will be reftrained from any fuch falfe ar- guing as this might be of a Pot-Companion from this Rule : As I would that my Neighbour, when I go to fee him at his Houfe, may treat me to the greateft Excefs of Drinking ; fo I think it my Duty to treat him when he comes to my Houfe : For granting that fuch a Cuftom were crept in, in fome Places, v/e muft remember that God's own Laws about Sobriety and Temperance muft take Place, before any of the contrary Cuftoms of Men. So much for the Rule, to guard usagainft the Mi (interpretation of it. III. The third Thing in the Words is, our Saviour's honourable Character of this Rule ; for this is the Law and the Prophets, By the Law and the Prophets joined together, is to be under- ftood the Moral Law, with all the excellent Explications of the Prophets; and their Exhorta- tions upon it. For the Prophets were as fo many Commentators on the Moral Law. This was the Defign and Purport of their Writings, to enforce that noble Rule of Duties 5 the Ceremo- N 3 nial iSa 'The Sum of our Duty to [Serm» nial Lav/ they did not meddle with, except it was (o divert Men's Zeal fiom it, to the more fubfUntial Duties of the Moral Law: as we may fee at large from that fmart Reprimand in the firft Chapter oi Ifaiah, from the loth to the 2ift Verfc : Hear the Word of the Lord^ ye Rulers of Sodom 3 give Ear unto the Law of our God, ye People of Gomorrah. To what purpofe isJhe Multitude of your Sacrifices unto me^ faith the Lord, I am full of the Burnt-offerings cf Lambs y and the Fat of fed Beafs, &c. and a great deal more to that Purpofe. Then follows : Wafh ye, ?nake you clean, put away the Evil of your doings from be- fore mine Eyes -, ceafe to do evil, learn to do^well, feek Judgment, relieve the Oppreffed, judge the Fatherlefs, plead for the Widow, Come 720W and let us reafon together^ faith the Lord : though your Sim be as Scarlet, they Jh ail he as^vhite as Snow, though they be red like Qnmfon, they fhall be as Wool. If ye he willing and obedient, ye f jail eat the good of* the^ Land. But if ye refufe a?id rebel, ye pall be devoured by the Sword : for the Mouth of the Lord hath fpoken it. What our Saviour means here then, when he fays, this is the Law and the Prophets, is, that this is the whole Drift and Defign, nay, the Sum and Subftance of the Moral Law and the Prophets. But before I proceed further in the Confidera- tion of this, there is an Objedion fovery ob- vious, that it will be neceifary to remove it, in order to the right Underflanding of our Saviour's Words. The Objedion is this : If the doing by our Neighbour, as we would wiih to be dealt by ourfelves in the like Circum fiances, is the whole Drift and Purport, and likewife the Sum and Subliance XIL] our Neighbour. Mat. VII, 12. 183 Subftance of the Moral Law, what becomes of our Duty to God, contained in the firfl: Table of the Law ? for this Rule at beft can be but the Compend of that Part of the Law, which pre- fcribes our Duty to our Neighbour. I anfwer. That thefe two are here connected together, and the one is made to flow from the other, as we have already fhewed from the Particle there^ fore. Now this, if duly obferved, is fufficient to convince us, that the Love of God is laid down as the Foundation of the Love of our Neighbour 3 and this voids the Difficulty ; for if we love our Neighbour for God's fake, this certainly includes the Love of God, and fo is the Sum and Subftance of both Tables of the Law, and of the Comments of the Prophets upon it. The Objection being thus removed, let us next confider the Nature of this Commendation of the Rule in my Text 5 77^/j is the Law and the Prophets, I. Firff then. To take this Commendation at the loweft, it muft mean, that this Dodtrine is exadly agreeable to what is taught in the Law and the Prophets ; confequently that all inordi- nate Self-love, which would have one Rule for our dealing with other Men, and another for their dealing with us, is utterly condemned by the Law oi Mofes itfelf. If there were no more in the Rule but this, it is a noble Rule, as both eftabli(hing the Standard of Juftice, and guarding againft the Biafs of Injuftice. The Standard of Juftice is, that we have one equal Meafure for our own and all other Mens Actions; that we ufe not one Meafure to buy, and another to fell N 4 withal 5 ^184 ^he Sum of our Duty to [Serm!' withal ; one Meafure for a Friend, and another for an Enemy ; one Meafure for ourfelves, and anoth'^r for other Men ; but that we have one common Rule for ourfelves and for all our Neigh- bours, good and bad, Friends and Foes, in the fame Cafe, and under the like Circumftances. The Equity of this is fo felf-evident, that Words would but make it more cbfcure. The Biafs of Injufticc, is the Partiality of our own Side, to which all Men, in this cor- rupt State, are naturally inclined. Now this is well guarded againft \n the fame Rule, which fets Self-love, and the Love of our Neighbour, upon one and the fame Foot; fo that it is not poffible to obferve this Rule, but either by de- preffing Self-love to the Love of our Neighbour, or by exalting the Love of our Neighbour to the Pitch of Self-love. Secondly y This Commendation^ ih^it this is the Law and the Frophets^ impiiLS, that this Rule is the Intent, Purport, and Defjgn of the Moral Law, and of the Commentaries of the Prophets upon it. This is what they all aimed at in the many particular Rules of Duty which they taught. So that the Fifth Commandment, e, g, obliges Superiors to ufe the fame Moderation toward their Inferiors, and Inferiors to pay the fame Refpeft to their Superiors, as they would think juft, if they were in each other's Place ; and the Sixth Commandment is only the pre- ferving our Neighbour's Life by the fame Rules ofjuftice, by which we think it reafonable to prelerve our own. The Seventh Commandment lays the fame Reftraints upon us in regard of our Neighbour's Wife and Daughter, which we confefs XII.] our Neighbour. Mat. VII. 12; 185 confefs Ihould be obferved as to our own. The Eighth Commandment preferves our Neighbour's Goods and Eftate, by the fame Rules of Juftice and Honefty, with which we are defirous to preferve our own. The Ninth Commandment requires the fame Candour and Veracity in Speech from us to them, which we think it is their Duty to ufe towards us. And the Tenth Command- ment lays the farne Reftraints upon our covetous Appetite after our Neighbour's Goods and Eftate, as we ourfelves think juft fhould be be laid upon all Men with regard to our Goods and Eftates. Now this is a very great Commendation of this Rule 5 for it both directs us from what good Principles, and with what pure Defigns we (hould fet about all Duty -, namely, from a Principle of Love and Charity, and with a Defign of doing equal Juftice to all ; and likewife if at any Time we are at a Lofs, as to any particular Duty, pro hie & nunc^ as Circumftances may alter, this di- reding our Aim and Intention in the Main, to do as we would be done by, will help mightily to keep us in a ftraight Courfe for Heaven. And when two Duties come in Competition, or two Truths, this will fliew us where to place moft of our Zeal ; namely, upon that which tends moft to the Love of God and our Neighbour ; that being the Polar Star, by which we ought to direcfl our Courfe. Thirdly, This Commendation of our Saviour's, that this is the Law and the Prophets, fignifies, that this is the Sum and Subftance, this is a Breviate and Compend of the Law and the Pro- phets, with Relaiion to this Subjed: of our Duty to our Neighbour, Now this Commendation yields i86 ^he Sum of our Duty to [Serm. yields us thefe two excellent Charadters of this Rule ; namely, the Univerfality or Comprehen- fivenefs of it ; and the Brevity and Compen- dioufnefs of it, (i.) Let us confider th.QU?2iverfalky or Com^ prehenfivenefs of this Rules as Inftances of which, I fhall only offer to you thefe two Things; That it is a complete Sum of all the Rules "fet down in the holy Scriptures concerning our Duty to our Neighbour ; and that it is likewife in the Nature of a good Cafuift, to decide all the par- ticular Cafes, and Doubts, which rife from thofe Rules. Firjl^ I fay, it is a complete Sum of all the Rules fet down in the holy Scriptures concerning our Duty to our Neighbour. The Scriptures owned in thofe Days were only thofe of the Old Teftament, the Law and the Prophets, which our Saviour, in my Text, afferts that this Rule comprehends. St. Paul ^.ffQvts the fame of all the Commandments then in being, or that could be, touching our Duty to our Neighbour. For, Rom. xiii. 9. after an Enumeration of divers par- ticular Laws, he adds thus : ^/id if there be any other Commajidment, it is briefly comprehended in this faying'^ T'houfoalt love thy Neighbour as thy felf Then it is in the Nature of a good Cafuift to decide the particular Cafes, which rife from thofe Rules. I would delire no more, e. g, to decide all the Cafes of Buying and Selli?2g, but only for the Seller, on the one hand, with an honeft Mind, to put himfelf in the Buyer's Place, and to fay to himfelf ; If I were the Buyer, and he the Seller, in what Manner would I then think it XII.] our Neighbour. Mat. VII. 12. \tj it juft that I fliould be ufed ? Would I think it fair to be exaded upon on account of my Igno- rance or Neceflity ? Or if any Misfortune fliould befal me, that I could not find Pay juft at the Time appointed, would I think it juft to be fo fur- prized at a Difadvantage, to be allowed no Time, but to be thrown into Prifon, or forced to fell my Bed from under me, that Payment might be made immediately 5 or any other Way worried and harflily ufed by my Creditor ? And io^ on the other hand, what honeft Debtors would it make, for them to put themfelves in the Room of ihe Creditor ^ and to fay, if he were my Debtor inftead of my being his, would J not think It juft that he Ihould provide me Pay in due Time, that he ihould keep his Word to me, as I keep mine to him, and fo deal upon thq^ Square ? Would I think it juft to be choufed and abuied, and fed with vain and fruiiiefs Promifes, which are never defigned to take EfFed ? The fame Way of Reafoning would ferve between Parejits ajid Children ; between Mailers or Mi-- Jireffes, and their Servants-^ between Rulers and Subjects ; between Lawyers and Clients ; Phyficians and Patients 5 Judges and Litigants ; Natives and Foreigners-^ Benefactors and thofe who are obliged by them ; and all the other innu- merable Relations and Circumftances of Men and Women, in their various Tranfadtions with one another. Let a Man impartially put and anfwer the proper Queftions to himfelf, and then pradife upon the Rule of my Text, and I may venture to fay, he will need no better Ca-^ fuift for direding his Confcience and Condud. It is true, if our Self-love is great, our Chancy i88 "^e ^um of our Duty to [Serm^ by this Rule, may be greater than ftrift Juftice requires, if we anfwer the Cafe impartially. But where is the Harm of that ? Love or Charity can work no evil to his Neighbour^ Rom. xiii. lo. and therefore will at leaft prove the fulfilling of the Law, For of the two, it is certainly much fafer for a Man to take Wrong to himfelf, than to injure his Neighbour ; there being no Sin in bearing with many Wrongs, but a great deal in the doing of one. (2.) Let us next confider the Brevity andCom- pendioiifnefs of this Rule, as St. Paul fays in that forecited Place, Ro?n. xiii. 9. If there be any other Commandment^ it is briefly comprehended in this fajing^ Thou Jhalt love thy Neighbour as thy j elf Now this Brevity and Compendioufnefs has thefe two goodUfes: It helps both the Underftanding and the Memory, Firfl^ It is a great Help to the TJnderjianding^ which is apt to be confounded and bewildered with many Particulars, often not well digefted, nor having any regular Depen- dance one upon anorher. It is then a great Help to the Underftanding, to fee in a little what it cannot fo eafily coniprehend in the great ; as to fee a large Country comprifed in one little Map, fliewing the Proportions and Situations of the feveral Places, gives a Man a clearer and more diftind: Conception of it, than if, without fuch Affiftance, he had travelled it dl oyer. Efpe- cially it is a great Relief to the Minds and Un- derftandings of the weak and ignorant, (which 4 are generally the far greater Number) to have Tclear and fhort Compends of their Duty. And tthis Compendioufnefs is no lefs convenient on taccount of the Memory^ which receives great Affiflance XII.] our Neighbour. Mat. VII. 12. 185 Affiftance from it. For Memory is treacherous and deceitful, and if it do not let Things flip at prefent, is never able to keep them long, but that fomething or other will be loft. Now here is the great Benefit of fuch a Breviate, that if we do happen to forget any of the Particulars of our Duty to our Neighbour, it is included, and confeqaently recovered in the general ; efpecially when the general Compend itfelf is a Thing fo fitted for the Memory, that it cannot eafily be forgotten : for as it is but one Thing, the Love of our Neighbour ; fo that one Thing is fo linked to another, namely, Self-love, which is moft deeply rooted in our Natures, that we can no more forget it, than we can forget ourfelves. This calls to Mind another Advantage of our Saviour's Compend of the Law and the Prophets, namely, the Nearnefs and Readinefs of this Rule. Every Man carries it in his own Breaft, fo that we may apply to this the Words of God to the People oi Ifraely Deut. xxx. 11. For this Com- mandment which I command thee this Day, it is not hidden from thee, neither is it far off. It is ?iot in Heaven, that thou JImddeJi fay, who pall go up for us to Heaven, ajid bring it unto us, that we may hear it and do it ? neither is it beyond the Sea, that thou Jhouldejl fay, who Jh all go over the Sea for us, and bring it unto us, that we may hear it and do it ? But the Word is very nigh unto thee, in thy Mouthy and in thy Heart, that thou tnayjl do it. It requires no great Learning or Skill in Books, no great Policy or Acquaintance with the World -, it requires only an Acquaintance with a Man's felf, and an honeft Mind to anfwer truly to the genuine Sentiments of his own Heart. So ipo Hhe Sum of our Duty ^ &c. [Serm.' So that as every Man in this Cafe is taught of God, fo he is taught of his own Mind and Con- fcience. Nay, ihall I fay more ? he is taught of his own Partiality and Self-Love, (which the wickedeft Man alive has good Store of,) how he ought to behave himfcif to his Neighbour upon all Occafions; nor is he only taught thefe Dic- tates of Self-love in a dry, fpeculative Way, as, alas, we learn a great many other Things ; but in a lively fenfible Way, Self-love being very ready and preffing with it's Didates. Thus now I have explained to you this noble Rule, the Meafure of all Juftice and Charity among Men. I fliould, by Way of Application, both fhew you how widely Men deviate from this Rale; and aflift you with fome few Advices to facilitate the Pradice of it. But thefe will make a good Subjed: of another Difcourfe. Now God of his infinite Mercy grant that, laying afide the wicked Principles of Self-love, we may treat our Neighbour as lovingly and kindly, as juftly and mercifully, as we think it rcafonable that he fhould treat us. Now to this great God, Father, Son, and Holy Ghoft, ^jfc. SERMON XIII.j Our Duty to our Neighbour^ &c; 191 SERMON XIII. Mat. VII. 12- therefore all Things whatfoever ye would that Men Jhould do to yoUy do ye even fo to them : for this is the Law and the Prophets. The Second Sermon on this Text. HAVING explained thefe Words at the laft Occafion, I might content myfelf, as I often do in other Cafes, to leave the Applica- tion to every one's Care, according to the feveral Occafions and Circiimftances of Life. But be- caufe J have fome Reafon to afTprehend that the greateft Difficulty, as to this Subjed, lies in the right Application of this noble Rule, and that we want fome good Direftions for that Purpofe, 1 thought it might Vvxll anfwer the Labour, if I endeavoured to enquire into the Caufes why io excellent a Rule (which feems to be an eafy Expedient to fuggeft and to facilitate all Duty) is fo far from anfwering the End, that the far greateft Part of Men are governed ftill by the Principles of Self-love, and have little Confidera- tion of other Men in their Dealings and Tranf- adtions with them, and fo by fome proper Ad- vices 192^ Our t)ufy to our Neighbour [SermJ vices to attempt the Redrefs of this fo univerfal an Evil. In fome, this proceeds from Ignorance and Want of Skill how to apply the Rule ; in others, from Negligence and Inconfideration ; and in a third Sort, from a wilful Blindnefs, Partiality, and Biafs of their own Side, which occafions their ufing one Meafure for their own Adions, and another for other Mens. I ihall confider them all three, and offer fome Advice for the Cure of them. I. Firjiy There are fome, who really know not how to apply this Rule. For the Rule is, that they are to fuppofe themfelves in their Neigh- bour's Circumflances, and whatever they think would be due to them in thofe Circumflances, that they fliould do the fame to their Neighbour. But now there are a great many, who cannot juflly tell what Opinion or what Mind they fhould be of, or what they would think due to them, if they were in their Neighbour's Circum- flances. And indeed it mufl be confefTed in ge- neral, that it is no eafy Matter for a Man, who is now fixed in any certain Sort of Circum- flances, to be able to tell truly what Mind he fhould be of, if his Circumflances were akered. For there is nothing more common than for an Alteration of Eflate and Circumflances, to be- get Ukewife an Alteration of Mind and Manners. Is not this a Thing we fee confirmed by every Day's Experience ? The fame Perfon, e. g. who, while a Servant, thinks his Mafler and Miftrefs can never ufe him kindly enough, and who is continually exclaiming againft them for their Stinginefs XIII.] made mvre eafy. Mat. VII. i^] 193 Stinginefs and Penurioufnefs, and for their exadling fo much Work and Labour ^ no fooner comes to be Mafter of Servants himfelf^ but he takes to the very fame Ways of exading as much Work) and faving as much Viduals and Cloaths from his Servants as he can. The fame Man, who, while a private Soldier by Sea or Landj was apt to complain of any ufual Gains his Of- ficer makes by their Cloaths or Provifions, and thinks it a very unjuft Thing, no fooner comes to be an Officer himfelf, but, as if he had fome new Light infufed into his Mind, he thinks all thefe Things juft Perquifites. And fo it is almofl: in all Ranks and Relations of Men 3 Self-love and Self-intercft do fo blind us, that we are very unequal Judges of every Thing wherein we our felves are to partake of any Benefit, or by which we are to receive any Difadvantage. It was a true faying of the Comedian, T^u fi hie Jts^ aliter fefitias. If you were in my Place, you would be of another Mind, And this is one Rea- fon, amongft a great many other, that we are all fo rafli and uncharitable in our Judgments and Cenfures of one another, becaufe we fee not withthe fame Eyes, but judge of all Perfons and Things with thofe partial Sentiments, as they make for or againft our own Inclinations or Inte- refts. Young Men think their old Fathers too fevere and too ftingy 3 and old Men think their Sons too carelefs and too prodigal. Subjeds think their Rulers too encroachnig and arbitrary ^ and Rulers think their Subjeds too lawcy and flub- born. Buyers think the Sellers too dear and exading J and the Sellers think the Buyers very unrealbnable Judges of their Skill, and Hazards, Vol. IV. O and 194 ^^^^ ^^^y ^^ ^^^ Neighbour [Serm. and Time, and Stocks. So that the great Diffi- culty is, how to direct Men to a right Way of applying this noble Rule of my Text, to the feveral Cafes and Circumftances of Life. In or- der to this, I (hall endeavour to offer fome good Advice, which, if duly obferved, will much fa- cilitate the Pradice of this Rule of dealing by others, as we would think it juft they fhould deal by us in the like Circumftances. I. Firji then, let us coniider, though now we are in other Circumftances, whether in fomc Time of our Life we have not been either in the very fame Circumftances our Neighbour is now in, or elfe in Circumftances fo very hke them, that from the Remembrance thereof, we may be able to anfwer the Queftion to ourfelves, wiiat we then thought juft and reafonable to be done to one in that Condition, e. g. Would a Mafter know what is the moft fitting Behaviour for him to ufe to his Servants ? If he can remember the Time when he himfeif was a Servant, or an Ap- prentice, or an Orphan, but ufed as a Servant, the Senfe and Remembrance of the Sentiments he had at that Time, together with the Applica- tion of this Rule, will afford him the beil Re- folution of his Queftion ; namely, now that he is a Mafter, that he ought carefully to forbear all fuch Ufage, as his own Judgment, and R^afon, and Experience, then told him was harfh and opprefTive; and, on the other Hand, that he ought to do thofe Things to his Servant, which he was then fenfible were fair and juft towards him. For no abftraded Confiderations of thofe Things, will furnifti us with fo juft and true a Senfe of them, as the real Feeling and Experience we XIII.] made more eafy. Mat. VII. 12J 19^; we have had of the fame State and Circumftances in ourfelves. Thus a nobie Heathen Poet in- troduces a certain great Perfon, telling how, from the Experience of Misfortunes in her own Circumftances, fl:ie had learned to pity and re- lieve the Unfortunate : Hand ignara mali miferis fuccurrere difco. Virg: Having "Experience of Misfortunes 7nyfelf fays Ihe, / learn to relieve the Unfortunate, A very juft Thought; and I find God himfelf makes ufe of fuch an Argument in a more lively Manner to the People of Ifrael^ againft the Oppreffion of Strangers, Exod, xxiii. 9. T^hou fialt not opprefs a Stra?2ger^ fays he, for ye know the Heart of a Stranger^ feeing ye were Strangers in the Land of Egypt. Now if this one Thing of Experience were obferved, and applied to the Rule of my Text, what excellent Direction would it afford us in moft of the Cafes of human Life ? If ever ye v/ere poor, think upon it ; ye know the Heart of a poor Man, and what is the moft proper Way to treat and comfort any fuch. If ever ye were in Debt, and had to do with a rigid Creditor, then ye know, when ye are Creditors, what is the moft proper Way to behave yourfelves to- wards your Debters. If ever ye were fick, and wanted Tendance, and Company, and Comfort of Friends, your own Experience, with the Help of this Rule, will teach you beft your Duty to fick People. If ever ye fuffered under harfh Mafters or Miftreffes ; or were difheartned by fevere Fathers and Mothers, or Fathers or Mo- O 2 thers i<)6 Our Duty to our Neighbour [SermJ tbers-in-Law, or Tutors and Guardians ; if ever ye were impofed upon by fraudulent or exadling , Merchants, or oppreffed by infolent or arbitrary Magiftrates, Officers, or Commanders^ then your own Experience, with the AppHcation of this Rule, will beft teach you how to behave your felves, when ye are Mafters, or Miftreffes ; Pa- rents, or Parents-in-Law ; Tutors and Guar- dians; Merchants, or Magiftrates, &c, or in any other of thofe States and Circumftances, of which ye have had Experience in any former Part of your Life. But againft this it may be objed:ed, That the taking of this Courfe will caft us upon the con- trary Extreme, as putting all the Weight of Self-love, and Self^intereft, into the other Scale. For it is not to be fuppofed, when we were in thefe other Circumftances, that our Sentiments were exactly juft, no more than they are now. But to this I anfwer; Fir/}, That this Method will bring our partial Sentiments much nearer a Poife than they would be otherwife, by bal- lancing the inordinate Self-love, which infinuates itfelf into all our Adions at prefent, with a for- mer Self-love, which would have turned the Scale the other Way. Now the weighing thefe two one againft the other, is the Way to find out the right, which is commonly in the Middle between them. Bur, Secondlyy fuppofe this Me- thod (liould carry us a little to the other Ex- treme, the Confequence will only be, that we fhall be a little kinder to our Neighbour than is exadlyjuft; and this, I think, is no bad Con- fequence, as long as we ourfelves are the other Party ; what if we do intermix a little more Cha- rity, XIII.] made more eafy. Mat. VII. 12. 197 rity, more Humanity, more Civility and good Ufage than is exadly our Neighbour^ due, and fo yield a little of what in Stridnefs would be our own Right, is there any Harm in this ? Never fear that too much Charity, or Goodnefs, or kind Confideration of our Neighbour's Cir- cumftances, will do us any harm, if we {h'>uld happen to go a little to that Extreme. But really there is no Occafion to fear the running to this Extreme at all, for Self-intereft is fo ftrong, that if we ftrain ever fo much againft it, it will retain fomething of its prefent Crookednefsj at leaft, there is no Fear that by all our Pains it will quite go back to its former Biafs, and incline to that Extreme, if we fliould ufe ever fo much Art and Vigour to bend it that Way. The Method then to which I have been advifing you, is, only to ferve your Self-love, and Self-intereft, which are very crooked Inclinations, the fame Way ye ferve a crooked Stick, when ye would make it flraight ; ye bend it as far as ye can the contrary Way ; not that ye mean to have it crooked that Way no more than the other, but becaufe ye know that is the beft way to overcome its prefent Crookednefs, and to make it ftraight. So much for the firft Advice, to facilitate the Rule of my Text ; namely, the remembring and confidering what Sentiments we had former- ly, when we were in the fame or like Circum- fiances with our Neighbour, and the ading accordingly ; which,by the by, is, though a very rational, yet a very uncommon Pradlice ; for when Men grow rich and great, they foon forget what Thoughts and Sentiments they had when they were low and poor j at leaft, they do not care O 3 a^5tually 198 Our Duty to our Neighbour [Serm. actually to remember and call to Mind thefeThings. But now, Secondly^ iuppofe we have never been in any fuch Circumftances ourfelves, there are many other Ways, by which we may come to know what are the ordinary Sentiments of Men in the fame or like Cafe with thofe we hav^' 1 to deal with. Next to Experience, the Examples of others, of which we have read, or which have been told us, or which we may have obferved our felves, if duly improved, will ferve to teach us what we would think juft and fair in fuch and fuch Circumftances. Efpecially it is obferved of domeftick Examples, thofe I mean, in our own Family and near Friends, that they make almoft as great an Im- preffion, as the other Experiments we make in our own Perfons. Here then we have the Ex- perience of our Fathers, and Mothers, and Pre- deceffors, and all our near Relations, Friends, and Acquaintance, to help us to this ufeful Piece of Knowledge, what Sentiments we fliould be of, if we were in fuch and fuch Circumftances, that fo we may be enabled to do by our Neigh- bour, as we fliould think it juft and fair that he fliould do by us in the like Circumftances. So we find the People oi Ifrael put in mind, not only of fuch Things as fell under their own Ex- perience, but under the Experience of their Fa- thers and Progenitors. Thus the Prophet Jere- rniah puts them in mind of their Father's Hofpi- tality, and Juftice, and Honefty, to condemn their own Covetoufnefs and Oppreflion : 'Jer. xxii. 15. Did ?iot thy Father eat and drink^ aftd do Judgment and Jujiice^ and then it ivas well with him ? he judged the Caufe of the Poor and Needy ^ then XIII.] made more eafy. Mat. VII. 12. 199 then it was well with him. — But thine Eyes and thine Heart are not but for thy Covetoufnejs, and for to Jhed innocent Bloody and for Oppreffion^ and for Violence^ to do it. So the Advice to be hofpitable to Strangers, becaufe they had been Strangers in the Land of Egypt, was often given, not only to themfelves, but to the Poilerity of them who were fo oppreffed. This is the great Ufe we fhould make of all Hiftories, and all Examples, both for Imitation and Caution, even to learn, both from the Virtues and Vices of others, what is right, and what is wrong, and what unbiafTed Sentiments of Things we fliould have, if ever it come to be our own Cafe. But, thirdly. Where both thefe fail, and we have neither our own Experience, nor our Obfervation of the Experiences of others, to dired: us to find out the real Sentiments we fhould have, if we were in fuch and fuch Circumftances, then the Knowledge of Mankind in general, together with an hearty and companionate Application of other Mens Thoughts and Circumftances to our felves, will qualify us to find out the right Tem- per of Mind and Thoughts for one in fuch and fuch particular Circumftances, And therefore let us but endeavour heartily to make other Mens Cafe our own, and to have a true Sympathy and Fellow-feeling of it, and it will be no very hard Matter to enter into fuch Thoughts and Confi- derations as are proper for their State. An uni- verfal Concern for, and good Will to, others, would go a great Way in this. We fee how pathetically an Attorney, or Advocate, will open, and plead for his Client's Caufe, only for fome known Confiderations, whereby he makes his O 4 Client's 200 Otir Duty to cur Neighbour [Serm." Client's Intereft his own : Now if Charity and good Will to Men were as prevalent, we fee plainly, how poflible it is for Men that have an hearty Concern for others, to enter into their Thoughts, and to have a right Feehng of their State and Circumftances. It is true, rnofl Men, from an Hard-heartednefs and Unconcernednefs in their Neighbour's Calamities, will not faffer their Minds to enter into the Confideration of his unfortunate Circumftances ; like the Prieft and the Levlte in the Parable, who would not trouble themfelves io much as to look at the poor wounded Man, hui pajfed by on the other Side of the Way, Luke x. 31, 32. But if we would ac- cuftom ourfelves to the Spirit and Temper of the charitable Samaritan, and heartily concern our felves for our Neighbour's Misfortunes, we iliould foon learn to adt the compaffionate Part as effe- dually, as if we ourfelves had been, at fome time of our Life, in the felf-fame Circumftances. So much for an Help to them who are willing, but really know not how to apply this Rule of my Text, of doing by others, as they would be done by them^felves. II. A fccond Sort of thofe who do not comply with this Rule are fuch, I told you, who over- look it by pure Negligence and Inconfideration. For it is a Rule fo manifeftly reafonable in itfelf, that if Men would but advert to their Adlions, and advert to the Rule, they could not well mifs of complying with it. Bat there is an infinite Number of Men and Women, as well as Chil- dren, who Uve altogether at Random, and fcarce ever think of fcjuariug their Adioas by any Rule. if Kill.'] made more eafy. Mat. VIL 12.' 201 If they can but gratify their own evil Inclinations and unruly Paffions, they never think of living by Rule or Principle. I cannot believe but that this is pure Negligence in moft Men, and not a Flav7 in their Underftanding ; for if any fliould go to treat them as they treat others, there are no Perfons fooner fenfible of the Injuftice of it. There are a great many of thofe we call PIow^ dens Ca/es, where a Man is very fenfible of an In- jury done to himfelf, and knows what Reparation lliould be made to it; but he can do many juft fuch Injuries to his Neighbour, and has no Senfe of tiiem at all, nor does in the leaft mind the making Reparation. The fame Favours for which he would expedt all Returns of Gratitude, he never minds, or thinks himfelf obliged to make any Returns for them. And the fame Injuries for which he would expedt Reparation from others, he looks upon as no Injuries, when he does them to others. Shall I need to ufe any Arguments to confute this Practice ? No ; the Perfons themfelves are convinced of the Evil of it 5 but Self-love blinds them. Having Eyes^ they fee not -, they connive at their own Faults, and open their Eyes wide at the Faults of other Men. A fure Sign, that they are not ignorant of the Rules of Right and Wrong, but that there is an evil Biafs of fome corrupt Affedion that blinds them, which they might eafily difcover, if they would be at the lealt Pains to do it. For it is as plain, that we ought to keep one Rule for our own and other Mens Actions, as it is that we fliould have one Standard, one Yard, oneBufliel, one Pot to buy and to fell with 3 and that wc ought not to ufe diverfe 202 Ou7^ Duty to our Neighbour [Serm; diverfe Weights and Meafares. The moft pro- per Advice then that can be given in this Cafe, is carefully to obferve this Biafs of Self-love and Self-intereft in ourfelves, and to be very fufpicious of it, as betraying us to many Ads of Injuftice and Uncharitablenefs , and fo to be upon our Guard againft it, and to ufe our Endeavours ac- cordingly. And let us accuflom ourfelves, in all our Deahngs w^ith our Neighbour, to put the Cafe that he were in our Circumftances, and we in his, and ad: accordingly. It is im- poffible to tell what an Habit of Righteoufnefs, Mercy, and Goodnefs, this would introduce ; and what a happy World it would make, if ge- nerally put in Pradice. But I haften to, III. The Third and laft Sort of Tranfgreffors of this Rule of my Text, who ad from a wilful Blindnefs and Biafs of their own Side ; and thefe are the woiil: and moft unaccountable of all other Tranfgreflbrs of this Rule, and the moft inca- pable of Convidion. I ftiall give you a few In- llances of this kind, that ye may perceive what Shifts Men make to tranigrefs this noble Rule, and not only to tranfgrefs it, but to think it their Duty fo to do. Our Saviour foretold his Difciples that they fhould be put out of the Synagogues, nay, that the Time iliould come, that whofoever killed them, would think he did God Service. There has been abundance of this perfecuting Spirit againft the Church, not only from Hea- thens and jfews, but, which is much ftranger, from Chriftians one againft another. Now thefe fame Men would think it the unjufteft Thing in the World, if others ihould ufe them at that Ratej XIII.] made more eajy. Mat. VII. 12. 203 Rate i if others kill them for their Religion, this is Murder ; and they die Martyrs ; but if they put others to Death for their Religion, this is Zeal, and thefe others are Hereticks. And there is no convincing them of the Injuftice of this Proceeding, when they are the Perfecutors ; though they are immediately very fenfible of it when they are the perfecuted. They go by this wrong Maxim, that the Orthodox Church may and ought to perfecute the heretical Church, but the heretical Church may not perfecute the Or- thodox. The Maxim is a very falfe one, in fo far as it encourages Perfecution in the true and Orthodox Church ; we may fay to thefe Men, what our Saviour faid to fome of the Apoftles, Luke ix. 55. Te know not what Maniier of Spirit ye are of. And it is a Maxim, which if it were true, would only fet all People upon Perfecution when they are able^ for every one thinks himfelf orthodox. And fuppofe they err in this, as it will be readily owned by thefe perfecuting Zealots, that there are none orthodox but themfelves, yet by the Help of another Principle, which all own to be true, namely, that even an erroneous Con- fcience is be obeyed, the Hereticks thinking themfelves Orthodox, are obliged, by the Plelp of the other falfe Maxim, to perfecute the Or- thodox, whom they think Hereticks. But to ufe no other Arguments againft this cruel Opi- nion, and all the bloody Perfecutions which it has occafioned, but only that- of my Text, how can they think they anfwer this great Duty of doing by their Neighbour as they would have their Neighbour to do by them in the like Cir- cumftances ? For furely none of them will grant that 204 Our Duty to our Neighbour [Serm. that It IS their Neighbour's Duty to perfecute them to Death, when he thinks them Hereticks ; and therefore, why fhould they perfecute him to Death, becaufe he is, in their Opinion, an Here- tick ? Another erroneous Practice of this Nature is this, and I think as exprefsly contrary to the Rule of my Text as any Thing can be; almoft all Men, when their Party happens to be con- trary to the Religion eflabliihed by Law, plead mightily for Toleration, and for a Liberty to ferve God after their own Way -, but when the. Scene is fhifted, and thefe fame Men that were under come to be uppermoft, there are no Men more bitter Enemies to Toleration and Liberty of Confcience, and none more violent for Perfecution than they. This is another of thofe unfair Cafes ; they think Perfecution of DiiTenters a good Thing, except when it is againft themfelves. But it is a manifeft Breach of this Rule of my Text, by which they fhould certainly treat Dif- fenters under them, with the fame Charity and Moderation, with which they would think it iuft to be treated themfelves, when they are Dif- fenters under others. The fame good Rule will hold to all State, as well as Church-Diffenters. I do not mean the Enemies to Government, the Movers of Sedition or Rebellion, who have juft Reafon to fear the Sword of the Magiftrate, it being given him on purpofe for the Prefervation of Peace, and the Punifliment of evil Doers. I mean only fuch as are not always in Favour, but experience the Changeablenefs of Courts and Preferments. Is there any Thing more common than to hear them complain fadly of the Vio- lence of all that are in Power, when they them- felves XIII.] made more eafy. Mat. VII. 12: io^< felves are out ? But when the Scene turns, and they get their Enemies undermoft, they do not abate in the lead of their Infolence and Cruelty. The fame may be faid of all Party Quarrels. There is no greater Enemy to this noble Rule, than the a(5ing from the Spirit of Party, and the efpoufing all Party- Opinions and Practices by the Lump -y and taking our Meafures of right and wrong, according to thefe Party, and therefore partial, Confidcrations. And therefore let us never efpoufe any Party fo far, as to fee only their bright Side, but none of their Faults and Errors. And let us endeavour after fuch an unbiaffed Redlitude of Spirit, that we may be able to dilcern the "Virtues even of a Foe, as well as of a Friend, and the Faults of a Friend as well as of a Foe ; and whenever we have the Luck to be of the Party that is uppermoft, let us treat thofe that are under, with the fame Moderation and good Temper, as we would wifh them to treat us, if we were in their Place, and they in ours. To conclude, in order to the due putting in execution this Rule of doing by our Neighbour as we would have him to do by us, let us learn to admit this one Queftion into our Delibera- tions, and not to proceed to Adion till we have decided it as impartially as we can ; namely, if I were in my Neighbour's Place, and he in mine, how would I think it juft or charitable to be treated by him ? The true Anfvver to this Que- ftion will dircift us to every Thing that is juft and fair, nay, to every Thing that is kind and charitable, and even to - every Thing that is handfome and generous. And though at pre- 2 fent i2o5 Our Duty to our Neighbour^ &c. [Serm. fent it may perhaps not be fo grateful to our Self- love, and Self-intereft, or to our Lufts, or Paf- lions, and Refentments, we may affure ourfelves it will yield us afterwards more Peace in our Confciences, and more Comfort at the Hour of Death, and in the Day of Judgment, than if we had followed the crooked Rule of more par- tial Views and Confidefations. ISiow God himfelf^ who hath taught us^ that all our Doings without Charity are 7iothing worth ; fend into our Hearts this mofi excellent Gift of Cha- rity^ the very Bofid of Peace and of all Virtues^ without which whofoever liveth is counted dead be- fore him, for his dear Son fefus Cbriji'sfake, To whom, &c. SERMON XIV. ^he broad and narrow Way^ &c^ 207 SERMON XIV. Mat. VII. 13. Enter ye in at the Jir ait Gate -, for wide is the Gate, and broad is the JVay that leadeth to De- jlruBion^ and many there be which go iii thereat. V. 14 . Becaufe ftrait is the Gate, and narrow is the Way which leadeth unto Life, and few there be that find it. The Firft Sermon on this Text. IN thefe Words our bleffed Lord endeavours to remove another Impediment, which v^as hke- ly to hinder the good iSuccefs of the Dodlrine he had delivered ; he forefaw many w^ould be ftart- led at the great Difficulties in the ftridt Way of Duty, w^hich he had laid dow^n, and would be for inventing Ways and Means to creep out of them ; fome would content themfelves with the exterior Part of Duty, negleding the interior; fome with publick Duties, negleding fecret ones; fome with Duty in peaceable Times, when they run no great Hazard by it, negledting or defert- ing it in Times of Perfecutron and Danger: Some would interpret Duties in fuch a foft Senfe, as to reconcile ao? 'fhe broad ani [SermJ reconcile them with the Cuftoms and Fafhions of the World; fome would think to make up what was wanting in pradical fubftantial Duties, by an over Zeal in fpeculative Points and Ce- remonials, and againft all erroneous heterodox Opinions 3 fome would be for delaying their Re- pentance and Amendment of Life, to Sicknefs, or old Age, or even to a Death-bed. Thefe and many other various Ways, our Saviour forefaw Men would invent, to fhake off the Yoke of Duty \ and not only that falfe Teachers and loofe Livers would invent them, but that great Mul- titudes would be apt to join in with them, and at leaft, by their Numbers, give them Counte- nance, and perhaps affix odious Names of Diftin- d;ion on thofe few who (hould ftick clofe to their Duty, let the Hazard, or Difgrace, or Un- fafhionablenefs, be what it would. Therefore he thought it neceffary to caution his Followers againft all fuch loofe Opinions and Pradlices, how much Countenance foever they might receive from the World, and to exhort them to keep ftridly in the narrow Way of thofe Duties which he had laid down, tho* it iliould be ever fo much deferted by others, and difcountenanced and dif- carded, or even perfecuted by the World. This I take to be the Scope and Defign of thefe Words, which I have read. Kilter ye in at the fir ait Gate ^ &c. q. d. I have now taught you the perfedt Way of Duty, and that fo plainly, that ye cannot eafily mifs of the Senfe and Meaning of it ; ne- vertheiefs, I muft give you Warning, that there will be many Ways found out by falfe Chriftians and loofe Livers, to contrive a broader and eaiier Way to Jleaven than I have laid out for you 3 but XIV.] narrow Way. Mat. VII. 13, 14. ^ro^ but have a Care of it, it is the high Way to Hell, and therefore avoid it, though it be frequented by ever fo much Company 5 and keep ye to the ftrid: Way of Duty, if ye lliould meet with ever fo many Difficulties, and ever fo httle Company in it ', for that is the Way will lead you to Heaven and Happinefs. But for our better underftanding the Meanings and preffing the Scope of this Exhortation of my Text, it will be necelTary more particularly to confider thefe four Things. 1. What is to be meant by ihc broad and ?iar^ row JVa)\ here defer i bed. 2. What by the little Company in the narrow, and the great Compajiy in the broad Way. 3. The different Ends to which both thefe Ways lead ; the broad Way to Dejlrudfiony and the narrow Way to Life, 4. The Neceffity of our moft vigorous En^ deavours to go by the Jirait Gate and narrow Way. I. We are to confider what is me^nt by the broad and the narrow Way^ here defcribed. Nov/ thefe being but Similitudes, we are to enquire what is couched under them. The ftritft Way of Duty may well be corlipared to a narrow Way, hedged up on each Side, and keeping us withia the juft Bounds of the Road ; and if this Road happens to be deep or rough, we muft go through it; there is no turning afide to the right Hand, or to the left, without trepaffing upon fome Man's Enclofure ; and befides, the By-ways of Enclofures would be apt to miflead us ^ for tho' Vol. IV. P they ^lo I'he broad and [Serm. they are perhaps drier and fmoother, and more inviting to the Eye, we are much more apt to be loft and bewildered in them. But to explain the Matter without Metaphors ; by the Jirait Gate^ and the narrow Way^ are meant the Difficulties both of the firft Entrance upon a ferious Courfe of Life, according to our Saviour's Precepts > and the Difficulties of continuing ftedfaflly in it> notwithftanding the many Perfecutions and other Temptations to take the Way of Vice. And by the wide Gate and the broad Way^ is meant, this Way of Vice, which offers itfelf, and allures us both with a more eafy Entrance into it, and with its greater Agreeablenefs to our corrupt In- clinations, while we continue in it j for thefe do not brook well to be hemmed in with Hedge and Ditch, but want to have the Liberty of ex- patiating, and of taking their Diverfion, with- out any Thought of the Journey's End, or the great Bufinefs we are about by the Way. On the one hand then, here is fet before us the Way of our Saviour's Precepts ; this is a Way which is both very difficult to enter upon, confidering the great Corruption of our Natures, and the Strength of our evil Habits, and the ftrong Tor- rent of the contrary Cuftoms of the World; and very difficult to hold on in it againft all Temp- tations from the Devil, and the World, and the Flefh : This is the narrow Way^ here fpoke of. On the other hand is the Way of Licentiouf- nefs, giving a Loofe to our Appetites and Paffions, and indul^ng to our evil Cuftoms and vicious Inclinations, making frequent Sallies out of the Road of Duty, into the broad Fields of Sin and Pleafurej forgetting the Bufinefs of our 2 Journey, XIV.] narrow Way. Mat. VII. 13,14. 2 1 r Journey, and not minding in what Ruin and Mifery thefe idie and vicious Couif(:s will end. This is the broad Way^ which our Saviour here cautions us againft. By the by, we are to obferve, that it is not all uneafy difficult Ways of living, which we are to take for the fafe narrow Way here de- fcribed, but only the Way of Duty and Virtue, or, which is the fame Thing, the Way of our Saviour's Precepts, in fo far as they are attended with Troubles and Difficulties, which is to be underllood by the fafe narrow PVay in my Text. This is the main Point which cur Saviour is fe- curing by all thofe excellent Cautions in the End of this Sermon on the Mount. It was that we * might comply with this, that he directed us to the right Way of obtaining Grace of our heavenly Father ; it was that we might not forget this, that he furniihed us with that compiehenfive Breviate of Duty, we heard lately explained, that whatfoever we would that Men Jlmild do to us, we pould do fo to them. It is for this that he guards us here againft the broad Way of Sin and evil Example. It is for this, that in the follow- ing V7ords he cautions us both againft falfe Pro- phets, and againft falfe Hopes of Heaven, from the Example of carelefs Livers, though profef- fmg Chriftianity, and pretending to a great In- tereft in Chrift, I think it neceffary to put you in Mind of this, becaufe a great many other Aa- fterities have been invented and recommended to the World, which, with unwary People, might pafs for the narrow Wayof Religion and Virtue, but are not. St. Paul tells us of fome of thefe Aufterities in his Days, Abftinence from Meats, P Z and 212 ^he broad and [Serm? and forbidding of Marriage ; and the Church of Rome has taught us a great many more, in the ftria Vows of feveral of their Monaftick Orders, and the ftrifl: Abftinence enjoined in many of them. Every newSed too among ourfelves, com- monly afFeds fome thing or other of this kind, as a Mark of Diftindion, or as an Artifice to re- commend themfelves as more ftrid: and felf-de- nying than their Neighbours. But we are to re- member, that it is only the Way of Chrift's Pre- cepts, and not any human Inventions, which is recommended to us, by this Injunction oi ejitring in at the fir ait Gafe^ and ^walking in the narrow Way that leads to Life, We are not to load the Way of Duty with more Difficulties than God has thought fit to burden it with, and fhould look with a jealous Eye on them that do 5 their Defign being to divert Mens Zeal and Diligence from the fubftantial Duties of Religion, to Mat- ters of Superftition and human Invention. Now, if the narrow Way here defcribed, is the Way of Chrift's Precepts, then it is no hard Matter to underftand what is to be meant by the broad Way -, namely, the Way of Liberty and Licentioufncfs, confined by no Bounds, but jumping over Hedge and Ditch into our Neigh- bour's Enclofures, and venturing on Things pro- hibited. Now this may well be refembled to a broad Way, becaufe of the much greater Eafinefs of it to Fleih and Blood, and becaufe it is much lefs confined within any ftrid Bounds, but leaves 2l Liberty to Mens Lufts and Paffions, and cove- tous and ambitious Inclinations, and will not be re- ftrained within the Rules of Duty 3 and becaufe it is much more, frequented by great Crowds of 2 Company, XIV.] narrow Way. Mat. VII. 13, 14. 213 Company, than the fiarrow Way of Duty is. And this leads me to, II. The Second Thing we are to confider, which is, how little Company there is in the narrow Way of Duty, and how much in the broad Way of Sin ; for as to the one, to wit, the broad Way, and the wide Gate, we are told, that many there be which go in thereat ; but as to the other, the narrow Way, and the ftrait Gate, that few there be that find it. This is another great Inducement to Care and Diligence, to walk in the ftridl Ways of Chriftian Virtue laid down by Chrift ; becaufe not only our own Lufts and Corruptions, but the Examples likewife of the World, will be apt to feduce us into the Way of Liberty and Licentioufnefs. In fpeak- ing to this important Obfervation of our Lord's, I fhall do thefe three Things. 1. I will {hew the Truth of this Aflertion, that there are many who fall in with the broad Way of Vice and Licentioufnefs -, and but few in comparifon, who take to the ftridt Way of Duty, and keep in it. 2. I fliall confider the Danger we run, from this Prevalency of evil Example. 3. I (hall endeavour to find out the Duty our Saviour defigned to teach thefe his firft Difciples, and all other Chriftians to the End of the World, from this Obfervation. I. As to the Truth of the Affertion, that there are many who fall in with the broad Way of Vice and Licentioufnefs, and but few in compa- rifon, who take to the flrid:.Way of Duty, and keep in it. To fay nothing of thofe that were P 3 without 2 14 ^^ broad dnd [Serm, without the Pale of the Church of God at that Time, of whofe vicious Lives St. Paid gives us a moil terrible Defcription, Rom, i. from the 2 1 ft Veffe to the End of the Chapter; to pafs by them, 1 fay, becaufe it was not fo much with an Eye to them ourSaviour gave this Caution ; and to confider only what he had more immediately under his View, the prefent State of the Jewifi Church, together with what heforefaw of the future State of the Chriitian Church, it will be no hard Matter to make good this fad Obfervation of them both. As to the ^Vi£;//7i) Church, if the Pharifees, the ftrideft Sed: among them, had no better Righteouf- nefs than that exterior one, which our Saviour has been expofing, confuting and redifying, all along this excellent Sermon on the Mount -, what fhall we think of the Righteoufnefs of the Sadducees, who believed no future State ? And what of the Righteoufnefs of the great Body of the People, who commonly lived in Ignorance, and went aftray after their worldly Cares and Lufts, like Sheep without a Shephej'd? And as to the Chriftian Church, tho'it was a very exemplary Body of People, while they were under the Crofs, and had no fecular Powers to encourage them ; no fooner did the Roman Em- . pire receive the Profeflicn of Chriftianity, than prefently there broke in fuch a worldly Spirit in- to the Church, that for one fincere Chriftian, there were a great many Hypocrites ^ and in After- Times, abundance of deluding Arts have been found out, to reconcile the Duties of Chriftia- nity with the Ways and Faftiions of the World, and to teach Men a broad and eafy Way to Hea- ven, without the Trouble of mortifying their Lufts, and fubduing their Paftions, and weaning their XIV.] narrowWay. Mat. VII. 13, 14. 21^ their Hearts from the World, and in fhort, with- out quitting their Sins, and becoming new Crea- tures. To fay nothing of the vaft Number of Inventions to this Purpofe in the Church oiRome^ by Difpenfations, Pardons, Indulgences, Penan- ces, Abfolutions, their Dodrine of probable Opi- nions, loofe Interpretations of Chriftian Duties; and where thefe are any thing fevere, making them pafs not for Duties, but Counfels of Perfection ; but, I fay, to pafs by all thefe, and to look at Home among ourfelves, how few are there among us, who feem to think themfelves obliged to live up to the ftrid: Rules of Chriftianity, and are not more governed by the Maxims and Cuftoms of the World ? And wherever thefe two inter- fere, do not prefer the Cuftoms of the World to the Precepts of Chrift ? I cannot pretend to tell how thefe loofe Opinions and Pradiices have prevailed -, no Author will own them in all their Confequences ; but our own wicked Inclinations prepare us for fucking in all fuch Principles as tend to the favouring and juftifying licentious Practices. So if any Authors have fpoke of the Decrees of God, though the fame Authors en- deavour to reconcile that Dodtrine with the Sin- cerity of his Exhortations to a good Life, we are apt to fuck in the dangerous Part of the Dodlrine, and to make ufe of it to juftify our own evil Courfes. If there be in Scripture any one In- ftance of a late Faith and Repentance that were accepted, (as I think there is but one, namely, that of the Thief upon the Crofs ; ) we are apt prefently to apply it to ourfelves, to a Purpofe for which I dare fay it was never intended ; not to encourage us to Repentance, as foon as we come P 4 to 2i6 T%e bread and [SermJ to be acquainted with Chriflr; (which one would think iliould be the natural Confequence of that Example,) but to delay our Repentance as long as we can ; which makes a Cafe very different from that which is there put ; for that in all Probability was the fiift Time that Malefador was acquainted with the Do6lrine of Chrift, and therefore, though late, it was as foon as he could exercife the Faith and Repentance of a Chriftian ; fo that to apply this Cafe to a Man who has all his Life long been acquainted with the Chriftian Religion, without exercifing Repentance and A- mendmcnt ofLife, is, as I faid, at leaft a Mifap-* plication of the Cafe ^ and would not readily occur to our Thoughts, but that we are fo apt to catch at every Thing that may encourage us in the broad Way of Sin. So as to the Nature of Repentance ; becaufe we would indulge ourfelves in our evil Courfes, we are willing to believe that there is no more requiiite towards it, but a certain Sor- row for Sin, without confidering, that without Amendment of Life it is not a Repentance of the right Stamp. So becaufe wq have been taught that no Man lives without Sin ; the Meaning of which is, that even the beft of Men are fubjed: to Error, and Ignorance, and Forgetful nefs, and fcveral other Sins of Weaknefs and Infirmity; we, to encourage ourfelves in our loofe Morals, are apt to apply this Dodrine to our great wilful Sins, deliberately continued in without Repen- tance. And fo in all other Things there is a ftrong Biafsupon our Spirits, infteadof theftridt Waysof Duty, to flee to the loofe Ways of Sin, content- ing ourfelves Vv^ith any Colour of Probability, fuch a3 in other Cafes would not fatisfy a M^m of XIV.] narrow Way, Mat. VII. 13, 14. 2 17 of any Skill in the Way of common Reafoning. Not to fpeak now of the vaft Multitudes of no- minal CKl'iftians, who neither make Confcience to live up to the Precepts of Chrift, nor feek out any Reafons, or fo much as Pretences, to ex- cufe it. 2. In the next Place, let us confider the Danger we run from this Prevalency of evil Example. The greateft Part of Men are either not capa- ble of examining the intrinfick Goodnefs or Badnefs of the Way, that is, of the Courfe of Life which they ought to follow, being blinded by Ignorance, or ftrongly biaffed by the Prejudices of Education ; or at leaft, if they are capable to do it with Pains and Application, are much more apt lazily to take Things as they find them, than to trouble themfelves to difpute the com- mon Pra(5lices of the World : when Men are in a well beaten, much frequented Road, where their Fellow-Travellers feem not to have the lead Doubt of the Way, they march on with Confidence, though they {hould happen to be wrong, and fo miflead and deceive one another. Men in this Refped: are like Sheep ^ they love to herd together ; and where one or two has the Hardinefs or Rafhnefs to lead the Way, the reft will certainly follow. Efpecially there is a Contagion in bad Example, our own Corrupt Inclinations giving us a ftrong Biafs to the Thing, and then Example giving Courage and Counte- nance to it. So that it is a very hard Matter to re- lift both thefe, bad Inclination joined with bad Example. More particularly when the Example is fo general, as to obtain the Authority of an efta- bliOied 21 8 ^he broad mid [Serm, blifhed Caftom or Fafhion. Then it goes on with Boldnefs, and, Hke an impetuous Torrent, carries all down before it. It requires' then not a feeble Light, and a weak Inclination, but a full Affurance, and a very firm Refolution to with- ftand it, and to row againft the Stream: Efpe- cially where bad Cufloms and Fafhions are armed with Power, fo as to raife Ferfecution againft thofe of a contrary Way. There are but few who have the Courage, and Patience, andSteadi- nefs of Mind to hold out againft Ferfecution. For many of thofe who abftain from vicious Courfes, do not abftain out of any Firmnefs of Principle, but either from a Goodnefs of natural Temper and Difpofition, or from a Tindure of Education, or out of Refped to Parents, Tutors, Maflers, Benefadors, or Governors.Some with an Eye to Profit or Preferment, and fome from the ilender Imprefiions of Shame or Fear : now all* thefe, tho' in good Times they will make a Shift to hold on tolerably well in the Way of Duty, yet fo foon as the Storm of Ferfecution arifes, they are quickly beaten from their Conftancy, and fol- lovvT the Multitude to the doing of Evil -, fo that it is no Wonder, as our Saviour obferves in my Text, .that many frequent this broad Way, and go in at this wide Gate ; and that the Way of Duty being deep and rocky, and full of Difficulties, efpecially in the Beginning, there are but few who find it out, and continue in it. It is hke an old deferted Way, grown up with Bufhes, or deep in Mud, ill cleared, and little trod or fre- quented; and therefore none will be apt to take it, but they who are very well aflured that it is the only rightWay, and that all the reft are wrong. 3. In XIV.] narrow Way. Mat. VII. 13, 14. 2ig 3. In the laft Place, we are to endeavour to find out the Duty our Saviour defigned to teach thefe his firft Difciples, and all other Chriftians to the End of the World, from this Obfervation of the great Numbers that frequent the broad Way that leads to Deftru6tion, and the Smalnefs of the Number of thofe who frequent the nar- row Way that leads to Life. Not to infift now on other good Ufes which might be made of this Dodrine, the main Delign of our Saviour here feems to be, to caution us againft a finful Courfe. of Life, though it fliould come recommended to us by Numbers, Cuftom, Authority, and Ex- ample, and with all the Invitations of Eafe and Pleafure 3 for all this is reprefented by the broad Way, much frequented by Company. And to give a greater Force to his Exhortation, he not only fuppofes, that often it may be fo, but acquaints us, that generally it will be fo ; that the Way of Vice and Licentioufnefs will have the Advantage of Numbers and Fafliion ; and the Way of ftrid: Virtue will be exploded, and looked out of Countenance ; two Duties are naturally confequent upon this Obfervation ; Caution and Courage : Firft, Cautioji -, as when an experienced Pilot lays down to a Skipper the feveral Rocks and Shelves, or Eddies and Cur- rents he fhall meet with in the feveral Parts of his Voyage, it is with aDefign, no Doubt, that he fhould either avoid them, or fteer fo much the more cautioufly, if he muft be obliged to go among them. This is our Cafe in the Voyage of Life ; We are in very great Danger from the prevailing Cuftoms and Examples of the World. All Z20 7h€ hroad and [SeRm." AH People almoft that we converfe with, infufe the Poifon of their corrupt Notions and Opi- nions, while they fpeak with fuch an Air of E- fteem and Admiration of the Things of the World, and fo drily and indifferently (if they afford them any Place at all in their Converfa- tion) of the great Concerns of another Life. As it is a very difficult Matter, when an Infecflion is h generally fpread, that the very Air is cor- rupted, not to fuck in fome of the peflilential Atoms ; fo it is a very difficult Bufinefs, in this corrupt World, to converfe fo innocently, as not to learn fome of their wrong Notions and Maxims, and to be led into fome of their vicious Manners and Cuftoms. We muft therefore both fortify our felves with the beft Prefervatives and Antidotes, with which our Saviour's Do6lrine furnifhes us the beft of all Kinds \ and muft likewife fre- quendy fearch and examine whether any of the World's Infedion has taken hold of us, and got within us, and fo purge it out again by Re- pentance, and new Refolutions and Endeavours. But fometimes the evil Cuftoms of the World, are fo headftrong, that bare Caution alone will not do, without a great deal of Courage and Pvcfolution to ftem the Tide, and to oppofe the Torrent of Vice which breaks in, and carries all down before it. There is a weak and fear- ful Bafhfulnefs, which often betrays us to finful Compliances ; this we muft take the Courage to break through, remembring our Saviour's Threat- ning, Mark viii. 38. Whofhever p all be ajhamed of me^ and of my Words^ in this adulterous and Jinful Generation -, of him alfojhalltbe Son of Man be XIV.] 72arrDwWay, Mat. Vil. 13, 14; 22 f be apamed^ niohen he cometh in the Glory of his Father mth the holy Angels. So much for the fecond Thing I obferved in the Words, the fmall Company in the narrow Way of Duty, and the great Company in the broad V/ay of Sin. I find Time will not permit my meddling at prefent with the other two Points I oblerved from the Words, concerning the different Ends, to which thefe two Ways do lead ; and the Neceffity of our ufing our mod vigorous Endeavours to get out of the broad Way of Sin, which leads to Deltrudion, and to walk in the narrow Way of Virtue, which leads unto Life: And therefore I muft refer them to another Opportunity. Only that ye may not be difcouraged with what 1 have faid of the Difficulties in the Way of Chrift's Precepts, it will be neceffary to ac- quaint you, that though the Way was very difficult in thofe Days, by Reafon of the Per- fecutions which attended the Chriftian Profeffion ; and although it is ftili difficult, efpecially at the firft {baking off of evil Habits 3 it grows daily more and more pleafant, the further Pro- grefs we make in it 3 and the Peace of Con- fcience with which it is attended here, and the well-grounded Hope of Happinefs hereafter, to all confidering People, gives it much the Advan- tage even in Point of true Eafe and Pleafure, of the Way of Sin and Folly; the Pleafiires of which are both {hort and unfatisfadory, and exceedingly embittered with the doleful Pro- fpe^l of that everlafting Anguifli and Defpair in which they will certainly end. Now ^2Z T'he broad andy &c/ [Serm. Now God give us all Grace to confider ia this our Day, the Things which belong to our everlafting Peace, before the Time come that they be hid from our Eyes. To this great God, Father, Son, and Holy Ghoft, ZSc. SERMO^f StV.] T!he Way to DeJlru6fion, &c. 225 SERMON XV. Mat. VIL 13. Enter ye in at the Jlrait Gate ; for wide is the Gate, and broad is the Way that leadeth to De- JiruBion^ and many there be which go in thereat. V. 14. Becaufe Jirait is the Gate, and narrow is the Way which leadeth unto Life, and few there be that find it. . The Second Sermon on this Text. HAVING at the laft Occafion difcourfed from thefe Words, there were Four Things 1 then propofed to be confidered from them. 1. What is to be meant by the broad and nar^ row Way here defer ibed. 2. That there is but little Company in the nar- row, and a great Company in the broad Way. 3. The different Ends to which both thefe Ways do lead ; the broad Way to DeJlruBion^ the narrow Way to Life, 4. The Exhortation concerning the Neceffity of our moft vigorous Endeavours to enter by the jlrait Gate^ and to walk in the narrow Way. Now, 224 ^he Way to Dejlmdiion, and the [S^R,^ Now, having at that Time fpokc to the firft and fecond of thefe, (hewing you that by the broad Way, is meant the Way of Sin and Vicej and by the narrow Way, the ftridl Way of Duty, which had been defcribed by our Sa- viour in the foregoing Part of this excellent Ser- mon on the Mount 5 and likewife, how few there are, in comparifon, who follow this ftrid: Way of Duty, and how many that are for in- venting eafier, but much unfaferWays to Heaven j 1 proceed now to what remains upon this Text. • III. The third Thing then I obferved in the Words, was the different Ends to which both thefe Ways do lead ; the broad Way to Deftru- dion, and the narrow Way to Life. Broad is the Way that leadeth to DejiruBion-y and nar^ row is the Way which leadeth unto Life, In treat- ing of this Subjed:, I fliall go by thefe three Steps or Degrees. 1. I will fhew, that the Way of Virtue, and the Way of Vice, have Ends vaftly different. 2. From the two Words in the Text, which defcrlbe thofe different Ends, DeJiruSion and Life^ I will enquire into the Nature of thofe different States. 3. I will endeavour to explain how thofe dif- ferent States refult from the different Courfes of Life of the Wicked and the Godly; becaufe the feveral Ways are faid to lead to them. I. Firft, That the Way of Virtue, and the Way of Vice, have Ends vaftly different 5 as different XV.] Way fo Life. Mat. VII. 13, ^4. 225 different as Dejlrudlion and Life, They are not like two Ways which lead to the fame Place^ which though they part, yet meet again either in fome other Part of the Road, or at leaft at the End of the Journey ^ but they are like two Ways which part more and more from one ano- ther, and end in very diftant Countries. As if two Ships fhould fteer different Courfes, the one a right Courfe, which w^ould carry its Faffen- gers ftreight to their right Port and Harbour ; the other a wrong Courfe, which carries them into the Enemy*s Country, where they lofe Ship and Cargo, and are made Prifoners, or Slaves, as long as they Hve. The fleering this wrong Courfe is not always the effedt of Ignorance^ but often of Careleffhefs and Inconfideration ; as if the Matter and Seamen fliould fpend their Time in Drinking and Gaming, and never mind the fleering the true Courfe to the right Har- bour; but forgetting their Reckoning, Ihould fall in with Rocks and Shoals, and be loft and cafl away ; while the other fober and diligent Men get fafe into the Harbour. This was a very proper Confideration for our Saviour to leave with his Difciples, that they might not neglefl; thofe excellent Precepts he had given them, even to put them in mind of the different Fates of thofe who led their Life in the broad Way of Sin 3 and of them who walked in the narrow Way of Duty, which he had fhcwed them. The broad Way, like that of a Ship, which cannot endure to bear up a- gainft the Wind, but always fails before it, never carries a Man to the right End of his Voyage ; but either upon Rocks and Shelves, or into the Vol. IV. Q_ Enemy's 226 ^he Way to DeJlruBlon] and the [Serm» Enemy's Country ; or at leaft, to fome very di- ftant Place from what he defires to go to. On the other Hand, the narrow Way of Duty, like that of a Ship, which bears well up to the Wind, lofes no Way, but holds on in a dired: Courfe to the right Port and Harbour. There is a great deal more Pains and Trouble indeed in bearing up againft the Wind, than in failing before it y as there is a great deal more Trouble in the Way of Self-denial and Mortification of our car- nal Appetites, than in indulging our felves in our finful Inclinations -, but if we confider the different Ends of the one and the other Way, we are not to take our Meafures of the Good- nefs or Badnefs of the Paffage, till we fee the End of it 5 for that is to be reckoned a good Paffage, which carries us fure and fafe, and without lofs of Time, to Heaven, though we fhould meet with fome bluftering Winds and Weather in it ; and that is an unfortunate Paf- fage, which carries us to the wrong Port, or fplits the Ship agalnft the Rocks, although, as to the failing Part, it fhould be ever fo pleafant he- fore the Wind, and the Seamen and Paffengers flionld pafs their Time ever fo idly in drinking and gaming together. The very Heathen, by the Light of Nature, were fenfible of the different Ends of Virtue and Vice 5 and therefore they .not only appointed Rewards for the one, and Punifliments for the other, in this World y but give us Defcriptions of the vattly different States which they appre- hended would be allotted them in the World to come ; the one very happy, the other very mi- serable. But the Chriftian Religion has mightily . improved XV.] Way to Life, Mat. VII. 13, 14; ^27 improved what was but imperfedly delivered by thofe, who had no further Help than that of the Light of* Nature. For it has given us very particular Accounts of the Immortality of the Soul, and the Refurredrion of the Body ; of the Day of Judgment, and the Proceedings of Chrift, the righteous Judge, and of the various Sentences which ihall be pronounced on both good and bad, adjudging the one to everiafling Happinefs, and the other to everlafting Mifery. And this leads me to iht fecond Thing I propofed to con- fider on this Subjedl; namely, II. The Nature of thofe different States, de- fcribed here by the Words DejlniSlion and Life. To begin with the Word DeJlruBion, We are to underftand it, not for Annihilation, but for the height of Mifery. And this is no unufual Ac- ceptation of the Word j as when wt fpeak of an Enemy's deftroying of a Country^ we mtran only that he makes it very miferable by all the Cala- mities of War. This is the Senfe of Dejlriiolion when applied to damned Souls in a future State ; for as far as we can gather from the holy Scrip- tures, (the only fure Guide in fuch Matters,) there is no fuch good News for wicked Men, as that there {hall be an utter End of their Being, and con- fequently that they (hall be infenfible of all the Pains of Hell ; for as to the Soul, it is immor- tal, and never dies 3 and as to the Body, there is nothing plainer delivered than the Docftrine of the Refurredion, v\or. only of the J iiji, hntoftije XJnjuJl, Now, to what Purpofe fliould the Body be raifed to Life, if it is immediately to die again f It is true, fome alledge that it feems to CL? be 228 T^he Way to DejlruBion] and the [SermJ be a very unnatural, and a very unphilofophical Thing, that the Body, without a continual Mi- racle, fliould be able to fubfift long, much lefs to all Eternity, under thofe exquifite Torments which are in Hell. But this Objedion rifes from two very weak Foundations, which, if they are removed, this Difficulty will quickly vanifli. The firft is, that we apprehend no Difference be- tween our prefent mortal Bodies, and the Bodies we fliali have after the Refurredion ; whereas, as the Refurredtion-Body is not maintained by fuch corruptible Things as Meat and Drink, fo neither is it corruptible as they are ; it is true of all fuch Bodies, whether they belong to hap- py or unhappy Souls, that this Mortal muft put on Immortality^ and this Corruptible Jhall put on Incorruption, i Cor. xv. 53. and therefore the Frame of fuch a Body is not to be deftroyed by outward Accidents, as the Frame of our mortal Bodies is. And the fecond wrong Foundation upon which the Objection is founded is, that we fancy Hell-Jire is of the fame Nature with our Fires here upon Earth, and muft make as great an Impreffion upon Matter; Whereas all thefe Defcriptions of Hell-Torments in holy Scripture, as of a Worm that never dies^ and a Fire that is never quenched, are only lively Metaphors to exprefs the exquifite and cndlefs Pain and An- guiili of fuch Perfons who fhall be adjudged to Hell-Tormcj2ts. So that there is no unphilofophi- cal Notion in this, that God can and will fit the Refurredion-Body fo properly to a State of Im- mortality, either of Flappinefs or Mifery, that it fhall be capable to accompany the Soul to all Eternity in either of thofe States y and likewife 2 that XV]. Way to Life, Mat. VII. 13, 14: 229 ^hat he will fit the Rewards and Punifhments of either State fo, that both Soul and Body ihall be capable of them. But againft this Ad: of God's, fome objedl that it is very difagreeable to the Ju- ftice, and much more to the Mercy of God, to inflidt eternal Punifhments for temporary Sins, for that the Punifhment ought to bear a due Proportion to the Sin. This will be beft an- fwered by the laft Thing I obferved on this Sub- jed, namely, that the different States of Men to all Eternity, refult not from any arbitrary Sen- tence of God's, but from the different Courfes of Life of the Wicked, and of thofe that fear God ; becaufe the feveral Ways, viz. the broad Way of Vice, and the narrow Way of Virtue, are faid in my Text to lead to them. But before I come to that, we are to confider the Nature likewife of Happinefs under the Notion of Life, by which it is reprefented in the Text. By this Word Life^ is not meant here the natural Life, confifting in a Cpnjundion or Union of Soul and Body, which Sort of Life is common with the Reprobate, and is confiflent with a great deal of Mifery ^ but by Life, is meant the Union of the Soul with God, as our Saviour explains it, I John V. \2,he that hath the Son^ hath Life ; and he that hath not the Son, hath not Life, It is called Life by way of Excellency, as fignifying a pleafant, happy Life. And in this Senfe Living is ufed both in the holy Scriptures, and in other antient Authors. Thus i Sam. x. 24. thefe Words, which literally rendered fignify only. Let the King live, are tranflated by the Chaldee Paraphrafl, Let the King pro/per. So 1 Sam. XXV. 6. part of David's MelTage to Na^ 230 I'be Way to DeflruBion^ and the [Serm. bal \ the Words which we tranflate, Say ye to him that livetb in Profperity, in the Oriinnal are' only, Say ye to him that liveth. So the Pfalmiji is to be underftood, P//?/. Ixix. 32. ne humble jlmll fee this and he glad, and your Heart (hall live that feeJi God. And St. Paul^ i Theff. iii. 8. Now we live^ if ye Jla?2dfaji in the Lord, And fo very often in holy Scripture Life is taken for an happy and glorious Life, Thus Mat. xix. 17. Jf thou wilt enter into Life^ keep the Command- ments. And fohn v. 29. T^he Hour is comings in which all that arc in the Graves Jhall hear his Voice ^ and f J all come forth y they that have done good, unto the RefiirreBion of Life, The fame I told you of antient Heathen Authors, who ufe the Word to live, for living joyfully and happily. So Catul- lus, Vivamus mea Lefjia ; i. e. Let us enjoy our felves. So Martial^ ; Sera nimis Vita tft crajiina^ vive hodie. Live fo day, fays he, // is too late to live to mor- row. Taking then the Word Life, for an happy Life ; to underftand it right, we muft know wherein eternal Happinefs doth coniift. And though this is a Subietft far above our weak Ca- pacities to underftand, for when we have done our beft to explain it, we may truly fay w^th the Apoftle St. John, i John iii. 2. It doth not yet appear what we Jhall be-, yet fome of the prin- cipal rough Draughts of that happy Life we give you from the holy Scriptures. I. Firfl then, as to the Bodies of good Men after the Reiurrccflion, they (hall be no longer carnal, lumpifli, weak^ iickly, or mortal 5 but fpiritual, XV.] IFay fo Life. Mat. YlLi^y 14.* 231 fpiritual, fprightly, lively, immortal, and incor- ruptible. As there is a great Difference between living in an old, leaky Houfe, made of Dirt and Clay, every Day mouldering away, and quickly tumbling down ; and living in a pleafant well built Palace, where there are all Manner of Con- veniences ; fb our Souls will be unfpeakably more commodioufly lodged in that Building ofGod^ as the Apoflle calls it, 2 Cor. v. i. Eternal in the Heavem^ than in thefe heavy, weak, fickly, dy- ing Bodies, which we carry about with us in this World. 2. Seco7idIy, The Soul will be as much im- proved as the Body; for as to it'sUnderftanding, whereas we labour here with a great deal of Pains after the Knowledge of a few Truths, and thefe wq never attain to in any great Perfe- dion, but fee them in an obfcure Manner, as through a Glafs darkly^ i Cor. xiii. 12. and when we know them, are very apt to forget them again, through Weaknefs of Memory, Multipli- city of Bufinefs, and many Diftempers incident to Body and Mind ; it fliall be quite otherwife in that blefled State, where we fhall fee Things fo clearly as one Man fees another. Face to Face ; and both our Underftandings (hall be enlarged to the utmoft Capacity of apprehending and com- prehending all Truths, even fuch as do eafily puzzle and confound us in this Life, and we (hall be delivered from all thofe Weakneffes and Infirmities, which occafion here our forgetting daily many Things which we formerly learned and knew. And, which is above all, our Wills fhall be perfecfted into a true Habit of Holineis, and exad: Conformity to the Will of God, and a per- 0^4 fed 232 The Way to DeJiruBion, and the [Serm.^ fed Liberty from all Servitude of Sin. And our Affedions {hall be reftored to a true Harmony, of good Regulation, and abfolute Contentment and Satisfadlion. 3. I'hirdly, As ourPerfons (hall be thus admi- rably well difpofed for partaking of all Happinefs, fo fuch a Happinefs fhall be provided for us, as fhall fufficiently anfwer the utmoft Capacities of fuch a perfed: and glorified Creature. I fhall not pretend to enumerate, but leave it to yourfelves to confider the innumerable Branches of that Happinefs, refulting from our Knowledge, Vi- fion, and Love of God; and his reciprocal Love of us again ; from the happy Society of Saints and Angels -, from the perfedi: good Government of Heaven 3 from an abfolute Freedom from all Pain, Mifery, Toil, Wearinefs, and Want ; from an ImpofTibility of finning and offending God ; from the PoffefTion of all Good, and the un- fpeakable Joy and Complacence flowing from it 5 and the Aifurance that all this {hall laft for ever and ever. So much for the Defcription of the Nature of thefe different States here mentioned. in. I go on now in the third Place, to fhew that thefe different States refult from the different Couifes of Life of good and bad Men. This I think is very plain from my Text, in which it is faid, that wide is the Gate, and broad is the Way that leadeth to De{lrud:ion ; and flrait is the Gate, and narrow is the Way, which leadeth unto Life. It is a great and dangerous Miflake in many People, that they look upon the Re- wards and Punifl^ments of the future State, fo abflradtedly XV.] Way to Life, Mat. VII. 13, 14. 233 abftradtedly from the Life and Temper of the Perfons, who are to be fo rewarded and puniflied, as if it were only an arbitrary Ad: of God's that hinders a wicked Man to get to Heaven, or a good Man. to drop into Hell. The Confequence of which is, that God's Juftice, or his Mercy at leaft, are taxed and called in Queftion, though by the eternal Laws of Righteoufnefs both have the natural Fate to which their wicked or good Deeds do naturally lead. This if duly confi- dered, would vindicate God's Juftice from all Imputations, and would fhew, that, without a Miracle to hinder it, a wicked Man's Life and Adions will carry him as naturally to Hell, as the Rivers run into the Sea : and therefore that the whole Fault lies m the firft choofing, and the after holding on fo long in the Ways of Sin, which infallibly lead to Death. God has de- clared with an Afieveration, that as he lives he has no Pleafure in the Death of the wicked^ but that the wicked turn from his Way and live^ Ezek. xxxiii. II. For apprehending the Meaning of this Truth, we are to confider, that it is a Thing which im- plies no lefs than a Contradidion, that an unholy, unregenerate Man, continuing fuch, fhould be happy in the Enjoyment of an holy God ^ Light and Darknefs, Bitter and Sweet, or any other the moft inconfiftent Things in Nature, may agree as well as thefe two. Firji^ It is utterly inconfiftent with the Nature of God, to love impure Souls, continuing fuch ; and his Nature being unchangeable, he muft for ever hate with a perfed Hatred, whatfoever is unalterably un- holy and impure 3 and to fuppofe an Interruption of 234^ ^he Way to "Dejlrudlmiy and the [SERMr of his Hatred of incorrigible Sinners, is to ima- gine he can ceafe to be a pure and holy God. Secondly^ They that are habitually and finally wicked, having flipt their Day of Grace, and loft the Time for Repentance, muft needs be prefumed to continue wicked and impenitent, while they have any Being or Subfiftence in the future State, and confequently having an everlafting Averfion to God, can never be happy in the Enjoyment of him. Thirdly, The Souls of wicked Men being im- mortal, they muft have an eternal Duration, ex- cept God fhould be pleafed to annihilate them ; and this he has no where promifed that he will do 5 neither is he any where obliged to it. He has not promifed that he vv^ill do it ; fo far from it, that he has declared the quite contrary : For he has told us of that State of the Damned, that their Worm dieth not, and their Fire fi: all not be quenched', and their Puniftiments too are repre- fented as various, that fome ftiall fuffer more, fome lefs ; It Jhall he more tolerable for Sodom and Gomorrah in the Day of Judgment, than for Capernaum, Matth.xi. 21. 2iViAx\\2Xfome foall be beaten with many, and jome with fewer Stripes ^ Luke xii. 47. ^nA\k\2X fome fid all receive greater Damnation than others, Matth. xxiii. 14. All which is dired:ly contrary to this Fancy of An- nihilation \ for if that were were true, then all fhould fuffer equally : Becaufe there are no De- grees of Annihilation or not being. And as God has no where promifed this to the Wicked, he is no manner of Way obliged to do this for them : For as a "^ learned Man of our Church argues well * Dr. Whitby, XV.] Way to Life. M a t. VII. 13, 14. 23^ well upon this Subjecfl, If he were obliged to annihilate the Souls of wicked Men, it muft be becauie he is obliged to put them out of that Mi- fery which they have brought upon themft-lves by their own Folly and Rebellions; and if fo, fi nee this muft certainly be an h<^ not of ftridt Juftice, but of Grace and Favour, God muft be bound to ftiew an Adl of Grace and Favour to- wards Men, purely becaufe they have provoked and rebelled againft him ; that is, becaufe they have done that which renders them the proper Objeds of his Hatred and Indignation ; and be obliged to fave Men from that Mifery, which by their ftubborn Difobedience to all his Calls, Admoni- tions, and Exhortations, and all the gracious Methods his Providence had ufed to preferve them from it, they wilfully have brought upon themfelves. To all this, if we add, that as this difmal State has neither prefent Joy, nor future Hope, it muft be neceffarily and eternally mife- rable; and all this, not by any pofitive Adl of God, inflidling everlafting Stripes on the Wicked, or loading them perpetually with frefh Torments, as the Objection againft his Juftice and Mercy fuppofed, but wholly from their own Sin, which renders them uncapable of the Enjoyment of an holy God, and perpetually excludes them from his blifsful Prefence, which, to a Soul that is immortal, and can never die, muft be the Source of everlafting Torment; and from the natural Workings of its Faculties, will neceflarily fub- jedl it to the perpetual Gnawings of a defpairing Confcience ; as might be fhewn more at large, if I had not already left too little Room for, IV. The 236 "ihe Way to Dejlrudliony and the [Serm: IV. The fourth and laft Thing I obferved from the Words ; namely. The great Duty here enjoined, of entring in at the fir ait Gate^ and going by the narrow Way of Chriftian Virtue; if we intend to be finally happy. That this re- quires fome vigorous Endeavours, appears not only from the Straitnefs of the Gate, and Dif- fi ulties of the Way, here mentioned, but more plainly from the parallel Place in St. Luke^ Chap. xiii. 24. Where the Exhortation is worded thus : Strive to enter in at the fir ait Gate : for many, I fay unto you, will feek to enter in, and fhall not be able. It appears plainly from this Exhortation of our Saviour's, that though there are confiderable Difficulties in Religion, yet by Pains and Diligence they are all to be furmounted, through the Afliftance of God's Grace, which, a little before my Text, he had taught us to beg of God by fervent Prayer. Endeavours and Prayers mufl go hand in hand together; and ye have heard what great Encouragement there is to our Endeavours ; no lefs than a Life of infinite Glory and Happinefs ; and what Danger, if we ne- gled: them, even an Eternity of the moll exqui- fite Anguifh and Mifery ; and how many there are who mifcarry for want of due Pains and Endeavour. What remains then, but that we gird up the Loins of our Minds, and prepare ourfelves for working out cur Salvation with all Diligence; and begrudge no Time or Pains that is laid out either in ftudying to know, or in learning to pradife our Duty, or in avoiding or re'iifting the Temptations to the contrary Vices, from the Devil J XV.] Way to Life. Mat. VIL 13, 14: 237 Devil, the World, and the Flefh : Affiiring our felves that no Labour is fo well beftowed, or can turn to fo good Account. I fhall conclude with the Words of St. Peter, 2 Pet. i. 5. Giving all Diligence, add to your Faith, Virtue -y and to Virtue, K7iowledge ', a?idtoK?20wledge, Temperance -, and to Temperance, Patience-^ and to Patience, God- linefs 'y and to Godlinefs, brotherly Kindnefs ; and to brotherly Kindlefs^ Charity, For ifthefe Things be in you, and abound, they make you that you /hall neither be barren, 7tor unfruitful in the Knowledge of our Lord fejus ChrijL Now to Him, with the Father and the Holy Ghoft, &c. SERMON 2 3 & Who are meant hj [S e r m. SERMON XVI. Mat. VII. 15. Beware of falfe Prophets^ which come to you in Sheeps clothings but inwardly they are ravening Wolves. V. 16. Ye Jhall know them by their Fruits: do Men gather Grapes of Hhorns^ or Figs of thiftles ? V. 17. Even fo every good Tree bringeth forth good Fruit : but a corrupt Tree bringeth forth evil Fruit, V. 18. A good Tree cannot bring forth evil Fruit : 72either can a corrupt Tree bring forth good Fruit, V. 19. Every Tree that bringeth not forth good Fruity is hewn down^ and caji into the Fire, V. 20. Wherefore by their Fruits ye Jhall kno'W them. The Firfl: Sermon on this Text. THESE Words have an apt Coherence with the foregoing, being a farther Profecution of a Defign which our Saviour manages with great Accuracy in the Clofe of this divine Ser- mon on the Mount : His Defign was to guard his XVI.] falfe Prophets. Mat. VII. 15. 239 Jiis Difciples, and his other Auditors, againfl every Thing that might prevent or obftrud their Obedience to thofe Precepts of holy Living, which he had given them in the foregoing Part of the Sermon. Thefe fix Verfes v^hich I have read, are a Caution againft the bad Influence falfe Prophets or Teachers might have upon us, to turn us away from that Obedience. In the Words v^e may briefly obferve thefe three Things : 1. The Caution itfelf, againfl falfe Prophets or Teachers, who, howfoever they make in out- ward Appearance fome fpecious Pretenfions to Piety and Religion, yet inwardly are dangerous Enemies to it; as a Wolf under a Sheep's Skin defigns to make Havock of the Flock. 2. A Mark given how we may difcern falfe Prophets from true, by the Fruits of their Do- d:rine on themfelves and others. 3. An Illuft:ration of this Mark, from the Similitude of good and bad Trees and Vines, which in this refemble bad and good Do6trine, that each of them brings forth good or bad Fruit, according to its Kind; and likewife that each of themj fhall be treated well or ill, accord- ing to the Goodnefs and Badnefs of their Fruit. I. I begin with the/r/?, The Caution againfl falfe Prophets, ver. 1 5. Beware of falfe Prophets y ivbich come to you i?2 S beeps Clothings but inwardly they are ravening Wolves, For underflanding and recommending of which Caution, it will be ne- ceflary to do thefe four Things ; I. To 2^0 Who are meant hy [Serm^ 1. To explain what is meant hy falfe Pro- phets. 2. To confider the external Hypocrify of their Sheeps Clothing. And, 3. Their internal bad Defigns 5 inwardly they are ravening Wolves. 4. What Caution we are to ufe againfl: them, when we are exhorted to beware of them. But before I begin, it is briefly worth the obferving, that this Exhortation is made to the very fame Perfons to whom all the reft of this Sermon is direded -, that is, as I ihewed you be- fore, to the Multitudes, and our Saviour's Dif- ciples^ not only to the Twelve, but to all the reft who came to learn of Chrift ; that is, all Chriftians, who were called Difciples in thofe Days. From which Obfervation we may learn, that this Cautioufnefs againft falfe Prophets, is every Man's Care and Duty. St. John gives the fame Advice to the Chriftians in his Days, to whom he wrote, i Johniw. i. Beloved, fays he, believe not every Spirit^ but try the Spirits^ whether they are of God: hecaiife many falfe Prophets are gone out into the World. It feems our Saviour and his Apoftles thought this a Duty not fit to be limited to a Pope and a Council, nor even to the Bifhops and Paftors of the Church ^ but thought it necef- fary to oblige every Man, by the Light of Rea- fon, and the Ufe of the Scriptures, to guard himfelf as well as he can againft Iinpoftors j as every Man, though he be not a Phyfician, is to guard himfelf againft Quacks and Poifoners. This being premifed, I proceed now to the firft Thing propofed, viz. I. To XVL] falfe Prophets. Mat. VII. 15, 24 r I; To enquire what is meant here by falfe Prophets ; for there is fome Difficulty in this Compellation. The Word Prophets fometimes lignifies thofe extraordinary Teachers, who had the Gift of foretelling Things to come 3 andfome^ times it is taken in a larger SsnfCj for all that publifh or interpret the Mind and Will of God> whether they foretel Things to come or not. It IS in this laft Senfe the Word is to be taken here \ for the Thing qpr Saviour had in View was, to guard them again ft fuch falfe Teachers, as fliould corrupt the Chriftian Morals, or find out Ways to excufe Men from the Obfervation there-* of. By the Word Prophets then, I understand here all Teachers, who interpret or expound the Word of God. By fafe Prophets^ are not to bs underftood all that are any way miftaken, or in an Error concerning divine Things \ many Errors are very innocent ; and no Perfon being infal- lible, this would be to make all Teachers rave^ nous Wolves whenever they fall into any fort of Error or Miftake in religious Matters. But by falfe Prophets here, I think are to be underftood either fuch Teachers as lead us into fome very dangerous Soul-deftroying Error, whether it proceed from an Error of their Underftanding, or not y or ratherj fuch as are Enemies (at leall in their Capacity of teaching or prophefying) to thofe excellent Morals our Saviour had been de- livering 5 for that (as I have often obferved to you) was the Thing he was driving at in all thefe Cautions, which he gives in the End of this Sermon, even to fecure their Obedience to what he had taught, and to guard them again ft every Vol. IV» R Thing Thing that might hinder or deftroy it* Now he forefaw how much this Chriftian Obedience would be endangered from falfe Teachers; of which there has been a great Number fince, whofe Dodrine has proved very pernicious to. Chriftian Morals, and has a plain Tendency to the overthrowing of Holinefs and Virtue. And becaufe I think it may both tend to your better underftanding what Sort of falfe Prophets are to be meant in this Caution, and likewife to the cautioning you againfl their pernicious Opinions and Practices, I will give you fome Inftances of the principal of fuch as I think fall under this Caution of my Text. (i.) Firji then, Many of the Scribes and Pharifees were fuch falfe Teachers, who taught that we fulfil the Commandments, if we abftain from the grofs Ad: prohibited by them, though we indulge ourfelves in the fecret Pollutions of the Thoughts, nay, even break out into feveral Words and Adions flowing from the inward car- nal Principle, and diredly leading to thofe grofs external Adions. For in our Saviour's Senfe, in- \yard Malice and Hatred, and contumelious Words, and provoking injurious Adions, are Breaches of the Sixth Commandment, as well as, though not fo great, as adual Murder. And inward Luft in the Heart, with other impure or obfcene Words and Adions, are Breaches of the Seventh Commandment, though they fhould not break out in the grofs Ads of Uncleannefs. And by a Parity of Reafon, all rafh judging, cenfuring, and, defaming, is a Breach of the Ninth Commandment, as well as falfe Wit- nefs bearings and all Difcontent with our own Circumftances, XVI.] falfe Prophets. Mat,VII.is: ' 243 Circumftances, and envying thofe of bur Neigh- bour, is a Breach of the Eighth and Tenth Commandments, as well as the more grofs in- juring him in any of hisjufl Poffefiions. (2.) Thefe fame Scribes and Pharifees were falfe Teachers, or falfe Prophets, when they taught the People to fpend all their Zeal about Ceremonies and Circumftantials of Religion, with the Negledl of the great and weighty Mat- ters of Duty. Nay, though they ihould not ex- prefsly or diredtly teach this latter Part, it is a neceltary Confequence of the former ; as he who divides a great Stream into a great many little Ri- vulets, by io doing incapacitates it from turning a Mill, or. from carrying any great Burden. And in Imitation of this Pharifaical Righteoufnefs, they are falfe Teachers, whoever they are, that in after Ages teach Men to fpend all their Zeal about dry Opinions, or empty Ceremonies, neg- lecting the great and fubftantial Duties of Reli- gion , as, alas, this is the moft fatal Rock that almoft all Parties have fplit upon. (3.) The fame Scribes and Pharifees, and feme other Teachers of thofe Days, were falfe Prophets, when they taught People to depend confidently on their being Defcendants from Abraham^ and on their Profeffion of the Jewijh Religion, with- out Renovation of Heart and Amendment of Life. A true Prophet, Jchn the Baptift, feverely expofes this Error, Matth. iii. 7. O Generatioi of Vipers^ fays he, who hath ^warned you to fee from the Wrath to come? Bring forth therefore Fruits meet for Rcps7itance. And think ?iot to fay 'Within yoiirjelves^ "we have Abraha??i to our Father : for I Jay unto you^ that God is able of thefe Stones R 2 to 244 ^^^ ^^^ meant by [Serine; to raife up Children unto Abraham, And, by a Parity of Reafon, they are to be accounted falfe Prophets, whoever they are, that in thefe latter Ages do teach, that their giving up their N^me to any one Church, or any one Denomination of Chriftians, is fufficient to entitle them to a future State of Salvation, while they themfelves continue wicked Livers. (4.) They are falfe Prophets, who, in their Defcriptions of the Terms of Salvation, give fuch flight Notions of Faith, Repentance, and new Obedience, as tend to feed the falfe Hopes of meer nominal Chriftians and loofe Livers j making Faith to be only a confident Perfuafion that they are the Eled: of God, though there are few or no Signs of Eleftion to be found in their Lives : And making Repentance only fome Degrees of Sorrow for Sin, without fincere, and vigorous, and continued Endeavours after Amend- ment of Life ; and making new Obedience, but fome few Degrees of formal, partial, or tempo- rary Obedience, inftead of that hearty, univerfal and conftant Obedience required in theGofpel. (5.) They are falfe Prophets, who teach Peo- ple any other falfe Principles, fuch as have a Tendency in them to excufe from the obeying our Saviour's Precepts 5 of which there are too many, which have been fent abroad in theWorld. I fhall name fome of the chief of them. (i.) There are many who have taught falfe and dangerous Dodlrines concerning the Decrees of God, as if he had fo abfolutely predetermined from all Eternity whatever comes to pafs in Time, even in the moft finful Adions of Men, that it is an eafy Thing from that Doftrine to make 2 him XVI.] falfe Prophets, yi XT. M\\.\^, 245 him the Author of all Sin; pardon the Blaf- phemy of fuch a Thought : Thus here is a Door opened for all Men to fhift the Guilt of all their Sins from themfelves^ and to lay it upon God ; than which, nothing can have a worfe Influence on our Obedience. Now this Error proceeds from cur not underftanding aright the Difference between God's forefeeing the finful Acflions of Men, his providing for that Cafe, or determining what he will do in that Cafe, and his determininp- them to the finful Adions themfelves. To illu- flrate it by a Similitude among Men : Suppofe a provident King, knowing the difcontented Tempers of feveral of his Subjed:s, fliould con- clude with himfelf, that it is very probable thefe difcontented Subjects, efpecially if they have any Countenance from a powerful foreign Prince that is his Enemy, will break out into adual Rebel- lion; fuppofe likewife this provident Prince, thinking all this very probable, fliould forecaft in his own Mind what Courfe to take to with- ftand fuch a Rebellion, or yet further, how to make the bed: Ufe of it for his own Intereft, and the Good of his Subjeds, in Cafe it fhould hap- pen ; and fuppofe fuch a Rebellion fhould ac- cordingly happen, and this Prince had fo well laid every Thing (as expeding it) that he not only difappointed the Defigns of the Rebels, but gained fuch further Points for the future Benefit and Security of his own Afi^airs, as fhould gain him more Peace and Quietnefs to his Go- vernment, and more Love of his Subjeds, than if fuch a Rebellion had never happened ; would any of thefe good Counfels and prudent Meafures of fuch a Prince, be Ground enough to fay, that R 3 the 246 Who are fneanf by [Serm. the Rebellion was all laid and contrived by the Prince hiinftlf, and fo to excufe the Inlurre- dion of the Rebels, and father it all upon the Prince ? This Comparifon may very lively repre- fent to us, the Nature of God's Counfels and Decrees concerning finful Adions ; for bating this one Difference, that God's Fore-knowledge is certain, and the Fore-knowledge of Man is but probable, in all other Things the Simile will hold ; and efpecially as to the main Thing we are upon, God's certain Fore-knowledge of Sin- ners Intentions and Adions will no more excufe the. Sinners, than fuch a Prince's probable Con- jedures, and perhaps exad Intelligence, would excufe the Rebels. It is true, as a wife Prince makes ufe of fuch Misfortunes to procure Secu- rity, and fome other Advantages to his Govern- ment for the future ; fo God, in his wife Pro- vidence, makes ufe of finful Adions for pro- moting his own wife Ends and Defigns ; but ftill without having any Hand in the Sinfulnefs of the Adion itfelf, which mufl be laid altogether at the Sinner's Door. I have often chofen in this familiar Manner to give you the right Notion of God's Decrees, and to fhew you, that they have no Caufality in finful Adions ; though God makes ufe of them io bring Good out of Evil. And therefore let no Man think that God's De- crees will be any Cloak or Excufe for his Difo- bedience to the Laws of our holy Religion. (2.) Of this Sort of dangerous Principles, we may reckon another mod dangerous and difficult Dodrine, which has been delivered concerning God's abfolute and irrefpedive Eledion and Re- piobation ;^as if the final Fates of Men were not to XVI.] falfe Prophets. Mat. VIL I ^. 247 to be decided, as ye heard lately, from the dif- ferent Courfes Men follow, the narrow Way of Duty, or the broad Way of Licentioufnefs, which I ihev/ed you naturally lead, the one to Life, and the other to Deftrudion ; but from fome arbi- trary Methods of God's own fecret Will, without any Regard to our Obedience or Difobedience. But they muft have both very ftrange Concep- tions of God, who fancy him to govern rather by arbitrary Will, than by juft Laws 5 and of the Sincerity of the holy Scriptures, which, in the moft ferious Manner, by Precepts, Promifes, Threatnings, Exhortations, and Expoftulations, prefs us to our Duty, upon the Hopes of Heaven, and Fear of Hell,, to think that our eternal Fate was decreed, without any Regard to our Com- pliance or Non-compliance with thefe Scripture Declarations. (3.) A third dangerous Principle, which at once cuts off all Encouragement to Gofpel Obe- dience, is, the reftraining the Benefit of Chrift's Redemption to a few, manifeftly contrary to abundance of moft exprefs Texts of holy Scrip- ture; for though the not knowing who thofe few are, may feem an Encouragement to all to hope and prove they themfelves are of thofe few, by their Care and Diligence in well-doing ; yet it is a much greater Encouragement to know that God and Chrift have done their Part, and that the Pardon and the Redemption is general with- out Exceptions -, and that nothing but our own Non-compliance with the Goipel Terms can dif- appoint us of our Share in it. (4.) A /6?z/r//6 dangerous Principle, which cuts the Sinews of our Obedience, is the Dodtrine of R 4 the "24S Who are ?neant hy [Serm. the Irrefiftibility of Grace; a Dodlrine which feems to make all our own Endeavours fuperfiuous, and to tempt us to lie lazy till fome wonderful Motion of God's Spirit makes us new Men and Women, without any Pains of our own : Where- as the mod effedlual Way to promote our Obe- dience to our Saviour's Precepts is, to ftir us up to importunate Prayers and vigorous Endeavours, and in the Ufe of them, and not otherwife, to put us in Hopes of the divine Aid and Affiftance. (5.) A ^//:? dangerous Principle is, concerning the Impoffibility of falling away from Grace; which is a great Temptation to carnal Security ; whereas Grace is like a foreign tender Plant, which muft be cultivated with the niceft Care; and if ever we remit of our Watch, we are in Danger of relapfing into fome of our old evil Habits, and to have the Talent of Grace we made ib bad ufe of, taken away from us. " Time would fail me to fpeak of the great Num- ber of Inventions they have in the Church of \Rome, by Confeffion of their Sins to a Prieft, and "his Abfolution ; by Difpenfations, Penances, In- dulgences ; their Dodrines of probable Opinions ; 'epus operatum^ Infallibility of their Church, and ail ignorant implicit Faith, believing as the Church believes, and a great many other falfe Dodlrines, to encourage Mens Hopes, without putting them to the Trouble of the only Thing which our Saviour is all this while fecuring. Obe- dience to his Commandments; and it would be endlefs barely to mention the dangerous Opinions of an infinite Number of loofe Cafuifts, which, like fo many £ilfe Prophets, deftroy the Souls of Men. But it is time to proceed to, 2, The XVI.] falfe Prophets. Mat, Vl\.\^. 249 2. The fecond Thing I mentioned under this Head, namely, the Sheeps Clothing, in which thefe falfe Prophets do come : Beware of falfe Prophets, which come to you in Sheeps Clothing. By this Sheeps Clothings I underftand, all the Arts they make ufe of to appear harmlefs, inno- cent, and popular, not excepting real Holinefs itfelf ; for though they are faid here, inwardly to be ra^oening Wolves, I take this to relate chiefly to the Deftrudivenefs of their Dodlrine and Prin- ciples j for I cannot believe that they are all wicked Men in their Hearts and Lives, who are infeded with any heretical, dangerous Dodrine. It is probable, the Sheeps Clothing may extend further than the bare hypocritical outward Shew, even to the good Habits of the Mind, and a re- gular Courfe of Life, by which they are much better furniihed and qualified to give a Credit to their falfe Dodrines 3 yet becaufe it is to be hoped that God will not abandon good Men to deftrudive Errors, this Defcription is chiefly to be underfi:ood to belong to a Form of Godlinefs without the Power ; and exprefies itfelf com- monly in the following Particulars. (i.) Whatever Se6t or Party is mofl in Re- quefl: and Reputation in that Place where he lives, the falfe Prophet employs the chief of his Zeal in contending mofl: eagerly for it; and in oppofing the different Seds and Opinions in Re- ligion with the greatefl: Zeal. What is wanting in the fubftantial pradical Part of Religion, he makes up in his Zeal for dry fpeculative Points. It is obierved, that fuch falfe Teachers have lit- tle Charity, but a great deal gf this bitter Zeal ; and 250 Who are meant hy [Serm. and none are more forward than they to fet on Perfecution againft all that differ from them. (2.) Particularly, it is obfervable, that they fpend their Zeal in forae little Things, which they lay great Strefs upon ; fuch as the being over zealous, either for or againft fome Rites, and Ce- remonies, and Modes, and Forms of Confeffions of Faith, for which they contend much more earneftly, than for the true Senfe and Subftancc of the moft fubftantial Articles of the Creed, or Duties of Life. (3.) They commonly put on a great Shew of Devotion, Fafting, Prayer, and external Morti- fication, four Looks, demure Countenances, a mortified Gate and Afpedt; and though there is but little Serioufnefs in their Hearts, they make a greater Shew of Devotion than they who have ever fo much fmcere Piety : For fin- cere Piety is contented with God's Eye, and doth not feek to make an Oftentation before Men. (4.) It is a Part of the Sheeps Clothing, and one of the beft and decenteft Parts of it, that they who put it on, do carefully abftain from all publick fcandalous Vices, and exclaim mightily againft them. The Vices which they are moft guilty of are, fecret Piide, Covetouf- nefs, Cenforioufnefs, Malice, fecrej^Luft, Anger, Revenge, fiery Zeal, and Perfecution, and fuch like, which anfwer their carnal and worldly Ends, without expofing them to. the common ill Opi- nion of the World : So that it is none but fuch as look very narrowly into their Spirit and Tem- per, and are very fkilful in difcerning, can find them out. (5.) They XVI.] falfe Prophets, Mat. VII. 15. 251 (5.) They commonly pretend to much greater Degrees of Familiarity with God ; nay, ftick not often to lay Claim to immediate Infpirations ; and under Pretence of them, carry on their wick- ed Projeds. This requires little more than great Pride and Affurance ; and it has fuch aftonifhing EfFedl* among the ignorant, vulgar Sort of Peo- ple, that if there were no more but this, it would be fure to gain them a great following ; which is likewife very agreeable to their Spirit : For, (6.) They are commonly very pragmatical, bold Cenfurers of Governors and Governments, mighty Sowers of Difcord and Divifions; they love to head Parties, and to be admired, courted, refpeded, and feared upon that Account, and to carry a great Stroke and Management in the Places where they live, all which are taking, popular Arts ; whereas Men of true Piety, love to make no Noife, and dutifully to honour Go- vernment, and to live under it quiet and peaceable Lives in all Godlinefs and Honefty. (7.) Lajlly, The Religion of thefe Men con- fifts much more in religious Talk, than in an humble fandlifying of God in their Hearts, and in vv^alking according to his holy Precepts in their Lives. For their Ends in Religion, are not the ferving of God, and thefaving of their own Souls ; but the cariying on of their worldly Projeds, for which they find this Pretence of Religion is a very effedual Inftrument. I fhould now, in the next Place, have gone on and {hewed you the internal bad Defigns of thefe falfe Prophets, how inwardly they are ra- *vening JVolves^ and what Mifchief they commonly work in Church and State j and likewife have ihewed 2^2 ' Who are meajvt by, &c. [Serm^ fliewed you, what Caution we ought to ufe againftthem, that we be not leavened with their Principles, or Pradlices : But being loth to tref- pafs upon your Patience, I {hall refer thefe Heads of Difcouife to the next Opportunity -, praying God to blefs what ye have heard, and to give you a right Underftanding in all Things. Now to God the Father, Son, and Holy Ghoft, let us render, as is due, all Praife, Honour, and Glory, Might, Pov/er, and Dominion, for ever and ever. Amen. 'to'i:*Ut*'^andman, to make a good Crop j and one of thefe without the other will not do. 9. It is a moft pernicious Error to place Re- ligion more in Soundnefs of Opinions, than in S 2 Holinefs 2 6o I'he Perfecufing Spirit of [S e r m. Holinefs and Exaftnefs of Pradlice. If that great Zeal Men (liew againft Errors, were exerted againft Vices ; and if the Contention were as great to outdo one another in holy Living, as in having the better in an Argument, we fhould fee another fort of Progrefs in good Life than we do ; but as long as we think ourfelves fafe in joining ourfelves to fuch a Church or Party, and in contending eagerly for the Faith, and think that, or any Thing elfe, will atone for the Badnefs of our Lives, this proves one of the moft dangerous of Herefies. I fhall not need to ufe many Words to con- vince you either of the Falfliood or Danger of fuch Dodrines ; it appearing at firft Sight what Havock they make of the Souls of Men -, no ra- vening Wolf, let in among a Flock of Sheep, could make more Deftrudion than any one of thefe, or fuch like Dodtrines, throughly believed, and followed with a Pradice fuitable to the falfe Dodrine. And this is the Jirjt Thing meant by that Part of the Defcription of falfe Prophets, that inwardly they are ravening Wolves^ for it is chiefly true as to the Deftrudivenefs of their Dodtrine. 2. Another Thing I told you was meant by this Character oi faffe Prophets, was their cruel, perfecuting Temper; for in nothing more than this, can they refemble the Ravenoufnefs of the Wolf. It is an Obfervation of St. Paul's, that wicked Men, both of old and of late, perfecuted good Men, GaL iv. 29. u4s then, fays he, he that was born after the FleJJj, perfecuted him that was born after the Spirit, even fo it is 720W, And we fliall XVII.J falfe Prophets. Mat. VII. 15. 261 fliall find but few Exceptions to this Obfervation through the whole Courfe of Hiftory. For the better Chriftians Men are, the more they are en- dowed with a mild and Chriftian Spirit, and the more remote from Cruelty and Perfecution ; and the more obftinate and wedded to their Errors, the more violent they are, and fo much the more for cramming down their Errors with fuch im- proper Arguments as Perfecution is. The Ari- am of old, and the Papijls of late, have beea great Examples of this Truth ; bloody, beyond the very Heathen^ and meer Wolves amongft Chrift's Sheep. It is true, they think they have a Colour for thefe their Severities from the old Law of Mofes^ for, Deut, xiii. 5. the falfc Pro- fhet^ or Dreamer of Dreams, that Jlooiild entice them after other Gods, is commanded to be put to Death : And, Lev. xxiv. 16. He that blafphemeth the Name of the Lord, is commanded to be floned : And from thence they would conclude, that it is lawful to perfecute to Death all that differ from them in Principles of Religion. But to fay nothing now of the Difference between the Law and the Gofpel, they do not confider, that thofe fevere Punifhments were only decreed againft Apoflates and Blafphemers 5 but that by no Pa- rity of Reafon they can be applied to other Dif- ferences in Opinion in religious Matters. Among the Jews themfelves, we find great Herefies were tolerated, fo they did not renounce or blafpheme the God of Tfrael , as that of the Sadducees, who denied the Refurredion. It is a prepofterous Argument then, from what is enaded in the Law of Mofes^ to ground their fanguinary Laws S 3 and 2f62 Cautioufnefs againjl [Serm. and Perfecutions againft all Hereticks whatfoever. And this leads me to, IV. liht fourth and la ft Thing I obferved in this Caution againft falje Prophets-, namely. What Endeavours we are to ufe againft them, when we are exhorted here to beware of them. It is plain from the Mildnefs and Moderate- nefs of this Expreffion, Beware offalfe Prophets^ or be upon your Guard againft y^^^ Prophets^ that they deceive you not with any of their cunning or infinuating Arts and Sophiftry ; it is plain, I think, that we are not exhorted here to be upon the Offenjive^ but the Defenjive, as to them. We are to fortify ourfelves and others, as well as we can, againft the dangerous Doftrines of falfe Teachers 3 but there is not one Word of letting loofe the Sword of the Magiftrate againft their Perfons, and of deftroying them, like the Apoftates under the Law, from the Face of the Earth. But fome think, though this Sermon being made to private Men, they were not ex- horted to be inftrumental in cutting oS falfe Pro^ phets, yet that it is the Duty of the Chriftian Magiftrate to do it : they may think what they will, but I fee no Encouragement for any fuch Doctrine from the New Teftament ; in which our Saviour often prepares his Difciples for bear- ing Perfecution, but not one Word for their in- flifting it, or being aftive in it : On the contrary, very much to teach them, that they are to be of a different Spirit and Temper, not for deftroying Mens Lives, hit for faving them^ Luke ix. 56. Taking it for granted then^ th^t the Warinefs XVII.] falfe Propkets. Mat. VII. 15. 263 here enjoined, doth not reach to the fhedding of Blood by the carnal Weapon, let us next enquire, what other Endeavours to fortify ourfelves againft their pernicious Doiftrines it comprehends. 1. We are to be upon our Guard, that we be not impofed upon by the feeming Sanctity of the Perfons who vent and propagate thefe falfe Dodlrines. We are told from my Text, that they will put on a great Appearance of Harm- leffnefs and Innocence, which being joined to the great Confidence with which they deliver their Opinions, pretending often to immediate Infpiration, this is very apt to impofe upon the fimple and unlearned. 2. We are to be upon our Guard againft the Doctrines themfelves, which are commonly fitted to footh our Pride and Vanity, or fome other of our Lufts and Paffions, and to take off the Dif- ficulty of the Way to Heaven, making it fmoother and eafier than Chrift has made it. Some of thefe falfe Prophets feed Peoples Pride, by per- fuading them that there is no fuch Thing as any Order of Men fet apart for the facred Miniftry of the Word, or the Care of Souls, but that that is every Man's Bufinefs, as they {hall be moved by the Spirit; and this Motion of the Spirit they prove no other Way, but by the Warmnefs of their Fancy, and the Volubility of their Tongue, though they fpeak ever fo inco- herently, and interpret the holy Scripture ever fo widely from the true Senfe and Purport of it. The Apoftle St. Paul too, fpeaks of fome who meafure Godlinefs by Gain ; and it is well known, this has been none of the leaft of their popular Arts, to infufe their falfe Dodtrines, even to S 4 teach i^64 Cautioufnefs againft [Serm. teach how all that is fet apart for the Mainte- nance of divine Service, might be better faved in private Pockets. There have not been want- ing fome, who hmit all that is faid in the holy Scripture, of Chrifl's little Flock, and of the EleB, to their own Sedt and Party ; the Tendency of which is, to make Men believe, that if they do but come over to them, they are fafe enough ; and moft uncharitably, that all others are Re- i)robates. 3. We are to be upon our Guard againft the fallacious Arguments they make ufe of to draw away People from the Profeffion of the Truth : One of the chief of which I cannot forbear men- tioning, namely, the Obfervations they make of the bad Lives of a great many of thofe who fre- quent our Church; not confidering that our Doc- trine is far from approving thefe, or any other vicious Practices ; and that the true Pvcafon why there are fo many bad Livers feemingly of our Church and Religion, is, becaufe it is the Reli- gion and Church by Law eftabliilied; and what- ever Church is eftabliflied by Law, all the pro-^ fane, worldly and atheiftical People, who are only nominal Chrifiiaris, but really of no Reli- gion at all, do, for their own Ends, flock into it, and thereby do it no real Service, but bring a Scandal and Difgrace upon it. 4. If we would guard ourfelves againft falfe Prophets, let us endeavour to be well-^grounded and rooted in the Knowledge of the Truth, and in the Reafons upon which our Faith is built. It ^s a fad Thing that many arpong us can give no other P^eafon of their Faith, but the fame with that pf fi %urk or a Jew^ namely, that it was the Faith XVII.] falfe Prophets. Mat. VII. 15. 265 Faith and Religion of their Parents, and that they fucked it in with their Education; but to be able to fatisfy our own Confciences, or to an- fwer the Arguments of an Adverfary, or indeed to enter at all into the Merits of the Caufe, and to give the rational Grounds of their Religion, this is what the greater Part never fo much as attempt ; and therefore it is no Wonder, if fuch a flight Faith immediately fails them, whenever it is affaulted with any Strength of Argument from a falfe Prophet. 5. But in the mean time, till we are better grounded and rooted in our Religion, let us not expofe ourfelves to grapple wnih an Adverfary upon our own unequal Strength, but taking the Help of oiir fpiritual Guides, let us arm ourfelves as well as we can againfl all the Arts and Infinua- tions of fuch as would inftil into us their falfe Dodrines. This is no Difparagement, but a Thing which is done daily in the like Cafes. If our civil Rights are encroached upon, we count it no Difparagement to take the Afliftance of an able Lawyer, concerning the beft Way of de- fending them ; and why we fliould not make ufc of the fame Precaution to guard ourfelves againfl the Encroachments of falfe Prophets and Teach- ers, I can fee no manner of Reafon. And til! we have attained fuch a Meafure of fpiritual Knowledge and Underftanding in the Truths of Religion, that they will not fufFer through the Weaknefs of our Defence, it will be but Prudence, neither to read the Books, nor to frequent the Company of fuch Perfons, as we think defign to unfettle. us in our Principles, withput fortifying ourfelves with the proper An- tidotes 266 Caiitioufnefs againjl [Serm. tidotes of what we may be furniflied with from the Books and Converfation of learned Men on the other Side. And this, I think, is far from a Defign of training Men up in an implicit Faith in their Teachers, as the Way is in the Church of Rome 5 but only allowing the fame fair Play to the Religion they have been inftructed in, as to that for which they are tempted to change it. And I think all this is very fuitable to the Cau- tion in my Text : Beware offalfe "Prophets ; and to the Advices of St. Paul in the Uke Cafes: Kom. xiv. I. Him that is weak in the Faith ^ re^ ceive ye^ but not to doubtful Difputations. And I Tim. vi. 3. If a?ty Man teach otherwife^ and confent not to wholfome Words^ even the Words of our Lord Jefus Chriji^ and to the DoBrine which is accordifig to Godlinefs ; he is proud^ knowing no- thing ; but doting about ^ejiions and Strifes of Words y whereof co?neth Envy^ Strife y Railings ^ evil SurmifingSy perverfe Difputijigs of Men of corrupt Mindsy and deftitute of the Truths fup^ pojing that Gain is Godlinefs 5 fromfuch withdraw thyfelf And, Rom, xvi. 7. Now I bejeech you. Brethren^ mark them which caufe Divifons and Offences contrary to the DoBrine which ye have learnedy and avoid them. For they that are fuch^ ferve not our Lord Jefus Chriji^ but their own Belly ^ and by good Words and fair Speeches deceive the Hearts of the Simple, So much for the firft Thing I obferved in this Text, the Caution againftyi^^^ Prophets, The next is, the Mark whereby we may know them, Tejhall know them by their Fruits, But this is a Bufinefs of Difficulty, and will require a longer Confideration than can be now ajfForded ; and XVII.] falfe Prophets. Mat. VII. 15. 267 and therefore I (ball refer it to another Op- portunity. In the mean time, obferving our Saviour's Caution, let no Unfteadinefs of Principles, let no itching of Ears, or Curiofity after Novelties ; let no Plainnefs and Freedom of true Prophets, or Flattery of falfe ones ; let no Deceivablenefs of Unrighteoufnefs, or Pretenfions tofhev^ you eafier Ways to Heaven 3 let no contrary falfe Maxims or Cuftoms of the World feduce you from the firni Belief, and fincere Profeffion, and uniform Obedience of the Truth ; but be ye Jiedfaji, tin- moveable^ always aboundijig in the Work of the Lordy for a/much as ye know that your Labour is not in vain in the Lord, Nov^ to God the Father, Son, and Holy Ghoft, be all Praife, Honour, and Glory, Might, Power, and Dominion, for ever and ever. Amen. SERMON 68 T^he Fruits whereby to know [Serm, SERMON XVIIL Mat. VII. 15, to 21. Beware of falfe Prophets, which come to you in Sheeps Clothingy but inwardly they are ravening Wolves. V. 16. Tejhall hiow them by their Fruits^ &c. T The Third Sermon on this Text. HERE were three Things I formerly ob- ferved from thefe Words, 1. A Caution againft falfe Prophets or Teach- ers J Beware of falfe Prophets, which come to you in Sheeps Clothingy but inwardly they are ravening Wolves. 2. A Mark whereby toTcnow them. Te foall know them by their Fruits. 3. The lUuftration of this Mark, from the various Fruits of good and bad Vines and Trees. Now having in two former Difcourfes confi- dered the firft of thefe, the Caution againft falfe Prophets or Teachers, I proceed now to the Second and Jhird. II. The XVIII.] falfe Prophets. Mat. VII. i6, &c. 2^9 II. The fccortd, which I judge to be a very difficult Enquiry, is the Mark whereby to diftin- guifli thefe falfe Prophets from true ; that is, l?y their Fruits, Te pall know them by their Fruits. In explaining of which Words, it will be necef- fary to clear thefe three Things. 1. That there is a necefiary Dlftindlion to be made between true and falfe Teachers. 2. That the making of this Diftindlion falls within the Duty and Capacity of private Chri- ftians, Te JJjall know them, j 3. What Fruits thefe are, from which even private Chriftians may know the Difference be- tween true and falfe Teachers, I. There is a neceflary Diflindion to be made between true and falfe Teachers ; for as it con- cerns us mightily in a Journey by Land, to com- mit ourfelves to fkilful and honeft Guides, fuch as will lead us the fafeft Way to our Journey's End, and the cleareft from Robbers and Ene- mies ; and in a Voyage by Water, to commit our felves to a fkilful Pilot, that will conduct us clear of Rocks and Shoals, and all other Dangers ; an Error in thefe endangering our whole Under- taking J it certainly concerns us much more in the Voyage of Life, which will end in everlafl- ing Happinefs or Mifery, to take Care that we . chufe wife Directors, fuch as will not miflead us into the By-Paths of Sin or Error^ but conduct us. fafely in the flraight Way of Truth and Duty. But I need not dwell on this, it being fo obvi- ous to the meaneft Capacity, that a Diflin- flion 2yO Tbe Fruits whereby to know [Serm. 6tion ought to be made between true and falfe Teachers. 2. The fecond Thing I am to explain is more .difficult, that the making of this Diftindion be- tween true and falfe Teachers falls within the Duty and Capacity of private Chriftians. Tejhall know them by their Fruits, What Te are thefe he fpeaks to? The fame Te^ to whom he preached all the reft of the Sermon, as has been often faid, all his DifcipleSy that is, all Chrijtians, But how can private Chriftians be able to dif- cern between true and falfe Teachers? and are they obliged to do it, to examine this Matter themfelves ? Or is it not fufficient to believe their fpiritual Guides in this Matter, and with an im- plicit Faith to commit themfelves to their Con- du(5t ? Thefe are Queftions of great Importance, and fome of the moft fundamental Differences between us and another Church ; and therefore it will be neceffary to take fome Pains to fet this Matter in a clear Light, which I (hall endeavour to do in the following Account of it. The Church of Rome contends, that private Perfons are not obliged to fatisfy themfelves of the Truth of the particular Dodlrines which are taught them ; that it is enough that they give iup themfelves to the Condudl of their Teachers, and believe whatever they require of them 5 but the Reformed Churches unanimoufly teach, that it is neceffary we Ihould fee with our own Eyes^ and believe for ourfelves ; and explode that lazy and fenfelefs Faith of believing confufedly, and in the Lump, as the Church believes. And tho' ye may think it difficult for private Men to exa- mine XVIII]./# Prophets. Mat. VII. i6, &c. 271 mine the particular Doftrines, yet without this it is not to be imagined how they can either un- derftand or believe them. They are required, in order to this, to ftudy the Scriptures, to con- fider what Dodrines are propofed to them, and to build up themjehes on their moji holy Faith. This is not to be fo underftood, as if we laid afide the Ufe of Guides ; they are certainly great Helps to difcover unto us the right Way; only we are not fo implicitly to give up ourfelves to their Conduft, but that we are to make ufe of our own Eyes, and Reafon, and Underilanding, to try the Dodrine of our Teachers, efpecially if we have Reafon to fufpedt that any of them are falfe Teachers ; of which there is no furer Sign, than when they pretend to make us fwallow, without chewing, whatever they have a Mind to. Ye know how the Beraans were commended for fearching the Scripture, and for their examining the Apoftles Dodrine by it. And this is fo far made our Duty, that we are exprefsly taught to rejedl the very greateft Minifterial Authority, if it contradifts that Doftrine which we have al- ready received fl'om Chrift and his Apoftles. It is a famous Paffage, Gal i. 8. But though we ^ or an Angel from Tieaven^ preach any other Go/pel unto you^ than that which we have preached unto you^ let him be accurfed-, and then he adds pre- fently, As we /aid before, fo fay I now again, if any Man preach any other Gofpel unto you, than that ye have received, let him be accurfed. What iignifies all the Dodrine of the Gofpel, if it is in the Power of a falfe Teacher to impofe his falfe Dodtrine upon us, by which he can make the Dodrine of the Gofpel of none Effed ? Before we thus 272 ^he Fruits whereby to know [S e r M, thus tamely yield up our own Underftanding, we muft be well fatisfied that there are any fuch in- fallible Guides eftablifhed by Chrift, that we are obliged to believe whatever they deliver, whether it agree with the holy Scriptures or no. For if we find no infallible Judge of Dodrines and -Controverfies eftablifhed by Chrift, but if all ciDodrines are to be examined by the Rule of cGod's Word ; if we are to carry them to the Law and to the Teftimony, then it is certainly the Duty of private Men to be upon their Guard what Dodrines they receive, that they be not impofed upon by falfe Teachers, of which we are aflured a great many were to go out into the World. Now it is very certain, that no one Set of Men by Name, nor no one Church, has any fuch Privilege annexed to them, that they cannot err. All Men are liable to Errors and Tempta- tions ; and we are not to judge of the Dodrine by the Men, but of the Men by the Doc- trine. One Thing muft be remembred, that we do not pretend private Men are to judge of the Doc- trine for others, but only for themfelves; for every Man {hall give an Account of himfelf unto God ; and therefore it is his Duty to guard him- felf, as well as he can, by the Light of Reafon, and the Light of Scripture, (for the underftanding of which, among other Helps, he will do well to confult learned Men) and by a careful Con- fideration of the Purport and Tendency of the Dodrines which are propofed to be believed; and to admit of nothing which will endanger thofe excellent Morals taught by our Saviour; for after all, this was the Point our Saviour was aiming XVlll] falfe Prvp/jets. Mat. VII. 16, Sec. 273 aiming to fecure, that we fhould have no Evafioa or Subterfuge from the Obedience he required to thefe excellent Rules of Duty he had laid down. Since then it is our Duty to know and difcern falfe Teachers, let us, 3. in the third "Phce, enquire what is meant by thofe Fruits, by which, our Saviour fays here, we may know them. Some think they are the Fruits of their bad Lives and Converfations ; but I can by no means be of this Opinion ^ becaufe we are told in the Text, that they come iii Sheeps Clothing ; that is, as to the Exterior at lead, they put on a great Shew of Holinefs, Innocence, and good Life. And for their Inte- rior, who can know it except God ? By their Fruits then, I think, mufl: be meant the natural Tendency and Confequents of their corrupt Dodrines, both on themfelves and others j which are vifible, and fo may be eafily known. This feems to be fomewhat out of the common Road and Method of examining Controverfies ; and the diredling us to a better Way, both plainer and furer, and a Way of greater Confe- quence and Importance; and therefore it will be very material to enquire a little into it. Our Saviour, for the difcerning oi falfe Prophets, doth not fend us to any Ecclefiaftical Judicatory -, for, as I have often obferved, he is not treating here of the Government of the Church, but of the Method which every private Man is to take to fave his own Soul. For which Reafon alfo we are not limited to a Method, which is very pro- per indeed for learned Men, but not fo fit for the common People, I mean, the critical Search Vol. IV. T of •^74 ^^^ Fruits whereby to know [Serm of the Scripture, the enquiring into the Senfe of the Original, with the Propriety of the Tranfla^ tions, the Light which is caft on the Text by the Context, and the Defign and Purport of the whole Difcourfe; all very proper to be enquired into by learned Men, who are capable of this fort of Study and Learning. But now here feems to be prefcribed a plain, eafy Way .of difcerning falfe Teachers from true ; and a Way which lies level to the meaneft Capacity ; it is only by ob- ferving the Fruits and Confequents of every Do- ctrine; what it is apt to produce, where it is thoroughly fucked in and believed 5 and then judging how far thofe Fruits refemble the Dodrine and Spirit of Chriftianity ; e, g. The Spirit of God, being a Spirit of Order, and not of Confu- jGon, whatfoever Prophet or Teacher fhall preach up fuch a lawlefs Liberty, as to exempt People from Laws and Order, from Rules and Govern- ment, it is an eafy Thing, by comparing fuch Dodrine, both with the Law of Nature, and with the Laws of the Gofpel, to find out that fuch are falfe Prophets^ and that their Doc- trine, if received, and followed, and obeyed, would introduce abundance of Diforder and Con- fufion into the World. So again, the Spirit of God having given us a clear Rule to walk by, namely, the Rule of the Holy Scripture, whatfo- ever Preacher fhall deliver any Dodlrine, either in general difparaging the holy Scriptures, and preferring Enthufiafm; or in particular, fetting up the private Spirit to alTert any Thing contrary thereto, it requires no great Depth of Learning to obferve, that fuch Doftrine ftrikes at the Root of all Revealed Religion, and opens a Door for 3 the XYlU.lfalfe Prophets. Mat. VIL i6, &c. 27^ the utter Deftrudioji 6i it. So again, if any Teacher fhould vent a Docflrine contrary to any of the clear Rules of Morality laid down in the New Teftament, and fliould adt upon that Prin- ciple, if in other Things he had ever fo jRindti- fied an Appearance, ye might know' him by the Fruits of his Dodtrine to be ^falfe Prophet ^^ e.g. if any Man fhould forbid Marriage, (which was a Dodlrine vented in the very Apoftles Times,) it would quickly appear from the vagrant Luft fuch a Dodrine would introduce, that it pro- duced Fruits as contrary to the Chriftian Morals, as the Fruit of a Thorn is different from that of a Vine. If any Man fhould bring in the old yewijh Dodlrines of Polygamy and Divorce, tho' in other Things he pretended ever fo great Sanc- tity, it would quickly appear, from the Fruits of fuch Doflrine, that it would be the opening of a Door to vagrant Luft-: If any one fhould preach up the Obligation of cutting off Hereticks by Death, and then (hould interpret every Diffe- rence in Opinion from his ov^^n Seft or Party to be Herefy, it would quickly appear by the Fruits of fuch a Dodrine, what a va(l deal of Mifchief and Bloodfhed it would introduce into the World. If any fuch falfe Prophets fhould flart up, as to preach down all Property, and leave the World to be pofTefTed in common by all Mankind i howfoevcr plaufible fuch a Dodrine might found, what a vafl Diforder and Con- fufion would it let in into the World ? I might fay the fame of a great many other Dodrines, fuch as that of Equivocation, mental Refervation, private Revenge, or the like, which, however, T 2 while ^7^ T^he Fruits whereby to know [Serm: while they are argued in the Theory, might, in many Cafes, be plaufibly defended -, yet if the curfed Fruits which they would produce were confidered, they might very eafily be difcerned to be the Produdions of falfe Prophecy. But fome may fay, it is true, the manifeft grofs Contradidlions of Chriftian Morals may be found out by this Rule ; but how will it difcover the clofer Herefies, which are more Deviations from the Articles of our Faith, than from the Rules of Life and Morals ? This Queftion may be eafily anfwered. For, Firji, It is the preceding Doc- trine of Chriftian Duties which our Saviour is fecuring in the End of this Sermon on the Mount, and the chief Thing he had in View at this Time was, to guard againft fuch falfe Teachers as might pervert their Obedience to thefe Pre- cepts ', and therefore that this difcerning oi falfe Prophets^ from the Fruits of their immoral Doc- trine, was fufficient for that End. But, Secondly ^ I fay, fuch Errors of falfe Prophets as deftroy any of the main Articles of our Creed, may be discovered by their Fruits, as well as thofe more immediate Deviations from Chriftian Morals; for they will as eiFedually deftroy Morality as the other ; e. g. If any falfe Prophet fhould deny the Being or Providence of God, that would im- mediately have fuch an Influence on his Morals, that the Fruits of all vicious Pradice would na- turally follow J for if you take away the Love and Fear of God, you deftroy all the Law and the Prophets ; the Love of God, and of our Neighbour for his fake, being the Sum and Sub- ftance of the Moral Part both of the Law and Gofpel. Again, if any falfe Prophet fhould deny our XVUl,]falfe Prophets, Mat. VII. x6,&c. 277 our blefled Saviour Jefus Chrift to be the Son of God, what is the terrible Fruit or Confequence of this, but to lefTen the Authority of all his Laws, as well as to take away the Virtue of his Merits, and all Gratitude for them ? Nay, fince there are fo many exprefs Sayings of his own and his Apoftles to this Purpofe, what is the natural Tendency of fuch falfe Doftrines, but to inva- lidate the Authority of the New Teftament, and to reprefent our Saviour and his Apoftles to be as fallible as other Men 3 which at once lays open a wide Door for the Tranfgreffion of the Evange- lical Precepts, and the running out into a vicious Courfe of Life ; and then I am fure by their Fruits ye may know them. Now what I have faid of the two firft Articles of our Creed, is true of all the reft. There cannot one of thofe Founda- tions be removed, but the Superftrudure of Chri- ftian Pradtice will fall to the Ground. I do not fay that this will be the Confequence of all the fmall Errors of every Prophet or Teacher; neither does every erring Teacher incur the Compellation of a falfe Prophet , that Term not being applicable to any but the Broachers or Maintainers of fuch fundamental Errors, as deftroy Chriftian Prac- tice. So that upon the whole, I know no bet- ter Way to difcern and difcover falfe Prophets, than by the curfed Fruits of their Dodrines on themfelves, and others who believe them. So much for the fecond Thing contained in the Words, The Mark whereby falfe Prophets are known : Tejhall know them by their Fruith T 3 III. The 278 The Fruits whereby to kfiotv [Serm* III. The third Viud laft is, the lUuftration of of this Mark, from the different Fruits of good and bad Shrubs and Trees : For as natural as it is for a good Fruit-Tree to bring forth good Fruit, and a bad Fruit-Tree to bring forth bad Fruit, as natural it is for good Dodrine to bring forth a good Life and Converfation, and for bad Dodrine to bring forth bad Fruits in the Life and Converfation. We are not fo to interpret this Simile, as if a good Man might not grow bad, or a bad Man grow good ; the Meaning is only, that a good Man, while he continues fucb^ . is very apt to bring forth abundance of pious and virtuous Adions, for that indeed it is natural for good Dodrine to bring forth good Life -, and that a bad Man, while he continues fuch, is very apt to bring forth a great many evil Adions : for that the Principle both of good and evil, naturally works according to its kind. This Obfervation would afford us the truefl Mark of Difference between a good and a bad Man ; but lince it is ufed here only to put a Difference between true and falfe Prophets, and the natural Fruits of good and bad Dodrine, I fhall only infifl upon the AfKnity between thefe two, good Dodrine, and good Life, and bad Dodrine, and bad Life. It is a great Commendation of the Chriflian Religion, that it is a Tree which naturally brings forth the Fruits of good Life 5 it is a Dodrine according to Godlinefs -, and wherever it is right- ly underllood, and fincerely believed, it will certainly bring forth the Fruits- of holy living. What is the Reafon then that we fee fo many vi- cious Chriflians ? the Reafon is plain, they do not XVIII.] falfe Prophets, Mat. VIL i6, G?^. 279 not throughly underftand or firmly believe the Chriftian Dodrine. They are only Chriftians in Name and Profeffion, but not true Believers, It concerns us then mightily, if we intend in good Earneft to amend our Lives, to take Care firft to imbibe the Chriftian Dodtrine, and to flock ourfelves with the plentiful Knowledge, and firm Belief of it. In order to this, I would recommend to you a Study, which I am forry to tell you, is gone very much into Dcfuetude, I mean, the Study of the holy Scriptures, Let your Heads and Hearts be flocked plentifully with thofe excellent Notioris, wherewith it abounds-; let us experience upon our own Spirits the Force of the admirable Doftrines and Precepts of it ; and let us confider the Force of that di- vine Atteftation of Miracles which was given to it \ together with the wonderful Succefs it had^ while it was firmly believed in the World. Let us beware of thofe dangerous Principles, which are to be found both in atheiftical and im- moral Books, and are freely fcattered in" the Con- verfations of Men, and more and more rooted by their evil Pradlices. For it is not only the for- mal falfe Teachers that are the Corrupters of Chriftian Dodrine and' Morals ^ but there are a great many other falfe Prophets, who, tho' they do not pretend to be Teachers, poifon a great deal of Company with their immoral Maxims, and loofe Principles, and vicious Difcourfe, and bad Examples. There is a great Torrent of un- chriftian Principles and Pradices abounds in this wicked and perverfe Generation. Never was there more Pains taken to difcouragc good, and to propagate bad Principles ; and never was there T 4 niorc- aSo ^he Fruits whereby to know [Serm. more Zeal to run down all Stridtnefs of Morals, and living up to our Chriftian Profeffion. Vice never appeared with a bolder Face, as if it would look Virtue out of Countenance. It is high time then for all that would preferve their Innocence, to be upon their Guard againft the wicked Ma- xims, and corrupt Examples of the World ; and as the Apoftles advifed, tofave ourjehes from this untoward Generation, And in order to this, let us, after our Saviour's Example in my Text, take our Charadlers of Men, not fo much from their high Profeffion, as from the Confequences of their Dodrine, and the Fruits it is apt to produce. Let us learn to value real Holinefs and good Life above all other Accomplifliments, remembring that as we judge not of Fruit-trees by the Finenefs of their Shapes, or the largenefs of their Leaves, but by the Plenty and Goodnefs of the Fruit they yield ; fo it is neither a fair Profeffion, nor any, or all other Accomplifhments, will recommend us to God's Favour, but only the bringing forth good Fruit in an holy and virtuous Conver- i*ation. There is a terrible End my Text mentions, as the Fate of barren 'Fruit-trees s Kvery T^ree that hringeth 7iot forth good Fruity is hewen down^ and cafi into the Fire. A moft dreadful Expref- fion ! not only every Tree that bringeth bad Fruit, every one that is exemplary in Wicked- nefs, but every one that is not fruitful in good Works, that is, in the Aftions of Chriftian Vir- tues, {hall be deftroyed in Hell-fire^ But on the other hand, give me Leave from another Scrip- ture tQ tell you, what ihall become of fruitful Trees, XVIII.] falje Prophets.M AT. VII. i6, &c. 28 i Trees, thofe fruitful Branches, which believe in Chrift, and bring forth Fruit in a good Life. Johjt XV. I. I am the true Vine^ and my Father is the Htijbandman, Every Branch in me that heareth not Fruity he taketh away : and every Branch that heareth Fruity he purgeth ity that it may bring forth more Fruit. The unfruitful Branch is abandoned by God, and not only abandoned, but cut off and deftroyed j the other is cultivated v^ith higher Degrees of Grace, till Grace is crowned ia Glory. O blefled End 5 for which God of his infinite Mercy prepare us all, through Jefus Chrift our Lord. To him with the Father, &c. SERMON 22z Falfe Hopes [Serm. SERMON XIX. Ma t. VIL 21. Not every one that faith unto me^ Lord, Lord, Jhall enter i?2to the Kmgdom of Heaven : hut he that doth the Will of my Father which is in Heaven. V. 22. Many will fay to me in that Day, Lordy Lord, have we not prophefed in thy Name ? and in thy Name have cafi out Devils ? a?jd in thy Name dojie many wonderful Works ? y. 23. And then will I profefs imto them, I never knew you ; depart from me ye that work Iniquity. WE are now come to the laft Impediment or Obftrud:ion of Obedience to our Saviour's holy Precepts, which he thought ne- ceflary to remove, before he ended this divine Sermon on the Mount ; namely, the trufting to a great Profeffion. This he forefaw many would depend upon, without any vigorous Endeavours to live up to it in their Life and Converfation ; and therefore he judged it neceffary to forewarn them, not to truft to fo broken a Reed as this will prove. In fpeaking to the Words, I Ihall do thefe three Things. 1. I XIX.] of Heaven, Mat, Vll. 21,22,22. 283 1. I will confider the Pretenfions upon which many Men build their Hopes of Salvation, as they are here defcribed ; by faying unto Chrift, Lord, Lord 3 and by pleading the many great Gifts they were pofleffed of j and their laying them out in Chrift's Service. 2. I fliall fhew how far fliort all thefe will come of Acceptance in the great Day of Ac- counts. 3. I fhall confider the great Thing wanting to make our Perfons and Services acceptable, namely, fincere Obedience to the Laws of Chrift. And thefe three I think will compre- hend the whole of the Text. I. I am to confider the Pretenfions upon which our Saviour forefaw many Men would build their Hopes of Heaven : Which are, i. A bare Faith in Chrift. 2. An owning of Chrift by Profeflion for their Lord and Mafter. 3. The fancying to themfelves that they had a great Intereft in him. 4. The Knowledge, Skill, and Dexteri- ty, they had in teaching his Religion to others. 5. The high Station and Dignity of Teachers wherein they were employed, with the great Gifts beftowed upon them ; and their employ-, ing thefe Gifts in Chrift's Service, perhaps with Succefs : Thefe being all Things of great Ho- nour, Truft, and Diftindtion, let us confider them a little more particularly; for we are very apt to deceive ourfelves, and to build our tiopes upon the fame, or as flender Grounds* I, One^ 284 ^^V^ Hopes [Serm, I. One of the falfe Hopes our Saviour men- tions is, a bare Faith in Chrift. This is included in laying to him, Lord^ Lord ^ for this was Faith ; the owningChriftfor our Lord. Now that there might be many fuch at that very Time is manifeft ; becaufe there were many that beheved in him, merely on Account of the carnal Ex- pectations they had from him. For having as yet no right Notions of his Kingdom, there was little more requifite in their Senfe towards be* coming his Difciples, than believing from his Miracles that he was the Meffiah ; but then be- ing prepoflefled with carnal Notions of the Mef- fiah, as if he had been to be a great earthly Conqueror, as to the inward Temper and Dif- pofition of their Minds, it was full of Cove- toufnefs. Ambition, Luxury, Cruelty, Injuflice, and all other Vices, incident to Men fo full of worldly Expedations, as all or moft of them were at that Time, when they entred firft into Chrift*s School. Our Saviour had been all along this divine Sermon, forming their Minds and Manners to a better Frames and now he tells them plainly, in the Clofe of his Difcourfe, that without this Change in their Hearts and Lives, he will never own them in the great Day for his genuine Difciples. They may plead as much as they pleafe that they own- ed him for their Lord, and that they took on with hirn, and were employed in many great Trufts and Services 5 but unlefs they join Holi- nefs of Life to their Faith in him, he will throw them off in the great Day. By the by, we are to obferve, that this is a new Argument, with which our Saviour enforces all thofe Pre- 2 c^P^ XIX.] of Heave?h Mat. VII. 2 i, 22, 23. 285' cepts he had given them in this excellent Ser- mon, namely, that there is a Day a coming, in which he will beftow Rewards on his true Servants, and reje^ the reft; for that he will own no others for fuch but thofe that fubmit to thefe his Laws, and lead their Life accord- ingly. Now by a Parity of Reafon, this Dodlrine will ferve to caution us againft divers other counterfeit Sorts of Faith 3 nay indeed againft all Faith whatfoever, that doth not include in it Obedience to the Laws of Chrift. Some Peo- ple's Faith is nothing but an implicit embracing the Religion of their Fathers, perhaps without fo much as underftanding it, far lefs living up to the Precepts of it. Some think it enough that they join themfelves to any of thofe Parties among Chriftians that are moft in Vogue and Reputa- tion. Some think if they contend earneftly for the Faith againft the moft noted Herefies and Hereticks in their Time, this is enough to re- commend them to Chrift's Favour ; but it is plain from this Dodrine in my Text, that no Faith fe- parate from Obedience, no not the Faith of Mi- racles, will be accepted. 2. Another of the falfe Hopes defcribed in my Text, is a great Profefiion. To look at this Part of their Behaviour, one would think Chrift had no forwarder Servants than thefe are who are here defcribed ; they have Chrift much in their Mouth, Lord, Lord. They are employed in the higheft Services, even thofe of inftrufting others, and doing notable Miracles in Chrift's Name j and in being very inftrumental in promoting his Gof- pel It is probable, in this Dcfcription our Sa- viour iS6 Falfe Hope^ [SerM, Viour had an Eye to the Pharifees, who were very great ProfeiTors of Godlinefs, and as to the Exterior, made great Shews of it -, but moft of their Services were full of Formality, and did not proceed from the true Love and Fear of God, but were chiefly calculated for the Eyes of Men. Now it would be too tedious to offer to de- fcribe in how many Shapes a great Profeffion will fhew itfelf ; or what Hopes Pvlen are apt to build upon it 5 it is plain from the Text, that the Perfons here defcribed reckoned themfelves not only atiiong Chrift's Servants, I mean his true and genuine Servants, but thought themfelves Chriftians of the firft Rank, endowed with ex- traordinary Gifts, and entrufted with extraordi- nary Talents, and laying all out, as they thought, faithfully in Chrift's Service. This high Profef- fion is a very dangerous Thing, chiefly on this Account, that it procures an high Degree of Ad- miration from Men -, and their Flattery and fa- vourable Judgments of us, meeting with our own Self-love and Self-conceit, feed our fecret Pride, and fill us with Hopes, that Chrift v/ill have as good an Opinion of us, as we have of ourfelvesi till our fatal Error appears at laft in the great Day. 3. The Words, Lord^ Lord^ imply that the Perfon who ufes them, thought he had a great Intereft in Chrift^ and was a particular Favourite of Heaven. We are all too apt to entertain thefe favourable Thoughts of ourfelves, and to fancy that God thinks as favourably of us, as we do of ourfelves ; and as if our own Pride and Vanity did not drive us far enough in this Way of Self- conceit* XIX,] of Heaven. M at. VII.21, 22, 23: 2S7 conceit, there has been great additional Strength brought to it from that wrong Defcription of Faith, which requires us to believe that, ab- ftradedly from the Confideration of the good- nefs or badnefs of our Lives, we are the Eledl of God from all Eternity, and fo have a particular Intereft in him, fuch as that is which Favou- rites and Minions have with their Princes, It is a moil dangerous Thing to meddle at all with God's fecret Decrees ; not thefe, but his Pre- cepts, being the Rules both of our Adlions, and of the Judgments we fhould make of ourfelves upon thofe Adtions. Particularly, it is a moft dan- gerous Thing to feed ourfelves with fpiritual Pride and Self-conceit upon fuch groundlefi Fanfies, when God has given us his revealed Will to dire(ft us. Had the Perfons here defcribed, en- tertained humble Thoughts of themfelves, fearch- ing and trying their Ways, and exciting an holy Fear, it is probable they would have made fome more vigorous Attempts towards Amendment of their Lives than they did, fancying that all was well. Of fo great Importance it is to take the Charaders of ourfelves from our Obedience or Difobedience to Chrifl's Precepts, and from nothing elfe. - 4. Another falfe Ground of Hope they had, was their Knowledge, Skill, and Dexterity in teaching others. There was a famous Herefy in the antient Church, that of the Gnojiicks, who pretended to vaft Degrees of Knowledge and In- fpiration, but they were very infamous for great Lewdnefs of Life. And there are a great many of that fame Spirit in all Ages, who ilrive more after Knowledge, than Praaice of their Duty, ^ Have 288 Falfe Hope [Serm. Save *we not prophefied in thy Name ? fay they * What if they have ? So did Balaam > fo did yudas. But this, I think, was fo far from being a good Plea in their Favour, that it was very much againft them ; for it might well be retorted upon them ; as St. Paul fmartly argues with the Jews^ Rom. ii. 17. Behold thou art called a Jew^ and rejiejl in the Law^ and makeji thy Boaji of God'y and knowejl his Willy and approve ft the things that are more excellent ^ being injlru^ed out cf the Law -, and art confident that thou thyfelf art a Guide of the Blind^ a Light of them which are in Darknefs^ an Infiru6lor of the FooUpo^ a teacher of BabeSy which hafi the Form of Know- ledge and ofT'ruth in the Law. Thou therefore which teacheji another y teachefi thou 7iot thyfelf^ Thou that preachefi a Manfiould notfieal^ doji thou Jleal? Thou that fay eft a Manftoould not commit Adultery y doft thou commit Adultery ? Thou that abhorreft Idols^ doft thou commit Sacrilege? Thou that makeft thy Boaft of the Law, through break-^ ing the Law^ diftjonoureft thou God? Knowledge then and Gifts may well be further Obligations and Helps to the doing of our Duty, but muft never of themfelves be fet up in the Room of it, or fuffered to fupplant it. 5. h fifth falfe Hope they built up for them- felves was, from the high Station and Dignity to which they were advanced in the Church, toge- ther with the eminent Gifts beftowed upon them in that Station, and their laying them out in Chrift's Service, perhaps with fome Succefs. All this appears from the Text; that they wereTeach- ers, appears from their prophefying in Chrift's Name 5 that they were endowed with eminent Gifts, XIX]. of Heaven, M At. Vll. z i, 22, 23. 28^ GiftSj by their Power of carting out Devils, and of doing many other wonderful Works ; and that they employed thefe Gifts in Chrift's Ser- vice, appears by their exerting all thefe Powers in the Name of Chrift; that is, not only in his Service, but as his Apoftles and Minifters, and againft his Enemies. Yet one would wonder what there is in all this for any underftanding Man to build his Hopes upon ; for all thefe, at beft, are but Talents, which will enflame a Man's Account, but cannot be conftrued to be the Difcharge of the Truft, unlefs they produce the Fruits of Obedience in our Lives and Con- verfations. But after all, there is nothing more common than to fee high Stations, with an or- dinary Meafure of Gifts, and any tolerable Dif-*- charge of our Truft, puff us up to that Degree^ that we have at leaft a good Conceit of ourfelves, and expeft that we ftand as well in God's Favour, as we do in our own. That great Day our Saviour fpeaks of, will difcover to us this great Truth, which it would be well for us if we could believe it in Time, that Faith, and Pro- feffion, and Knowledge, and Gifts, and Prefer- ments, are but fo many fair Leaves and Bloffoms j fo many Abilities and Opportunities for well doing J but that it is only the Fruits of Obe^ dience, that will be accepted as clear Proofs of the Goodnefs of the Tree -, and not barely Obe- dience, in fo far as it may prove beneficial to others; for it is probable thefe Perfons might edify others by their Preaching and Miracles in Chrift's Name; but it muft be fuch an Obe- dience as fandtifies our own Hearts, and reforms our own Lives 3 or elfe we may be Inftruments Vol. IV. U in £90 Falfe Hopes ' [Serm. in faving others, and yet prove Caft-aways ourfelves, Thefe are the Pretenfions upon which our Saviour tells us many deluded Chriftians will build their falfe Hopes of Heaven. I come, 11. Next to (hew, how far fliort all thefe will fall of Acceptance in the great Day of Accounts : 7he7i will I profefs unto them^ I never knew you : That is, I never owned you as belonging to me, or as the proper Subjeds of my heavenly Kingdom. Ye were called indeed by my Name, and pro- feffed the Religion which I taught in the World, and taught the fanae to others ; but lived all the while in the Practice of fecret Wickednefs your- felves ; ye have walked quite contrary to your known Duty, as if ye knew of fome eafier Way to Heaven than what ye have been teaching other Men ; ye have neither complied with the Terms of Salvation; nor are fuch unfandified Souls as yours fit for Heaven ; therefore depart from me ye Workers of Iniquity, If Chrift fhould accept of wicked Men in the great Day of Accounts, he muft both adl quite contrary to all the Declarations and Threat- nings of the Gofpel, and contrary to the Nature of the Thing, which makes it impoflible for wick- ed Men to be happy in Heaven ; and contrary to the true Merits of this particular Cafe ; for all thefe Things, which they build their Hopes upon, are really fo many Argument* againft them, inftead of being Arguments in their Favour. I. I fay, if Chrift fliould accept of wicked Men in the great Day of Accounts, he muft ad I contrary XIX.] of Heaven. Mat. VII. 2 1, 22, 23; 29 1 contrary to all the Declarations and Threatnings of the Gofpel, which do all run in that Strain, that except we repent y we fiall all periJJ;) -^ and that Indignation and Wrath, Tribulation and Anguijh^ Jhall he the Portion of evil-doers , and ih2ii there is no RefpeB of Perfo?ts with God, And therefore if Men are ever fo knowing and learned ; ever fo well gifted, and ever fo famous for their good Parts and Gifts, by the fettled Rules of the GoA fpel, and right Reafon, they are to be judged by their Holinefs or Wicked nefs, like other Men^^ without any Regard to all their other Accom- plifliments. But, 2. If Chrift fhould accept of wicked Men \n the great Day, and admit them to Heaven, he muft likewife, contrary to the whole Tenour of the Gofpel, renew and change them in the fu- ture State, and recal their lapfed Day of Grace^ and, by Miracle, make them holy, in order to their being happy. Now what a ftrange Inver- lion of all the Gofpel-Methods muft this be, to turn the Time of Retribution again to a Time of Trial and Preparation, and to extend the Means and Day of Grace, which, by the Gof- pel are limited to this Life, tcj the future State ? If fuch a Gap as this were once opened, then farewel all Repentance, and Converfion, and Obedience, and Amendment of Life here ; Men would quickly learn to depend on that final Grace of Converfion at the Day of Judg- ment. But fome may fancy, perhaps, there is no Ne- ceflity of their Converfion or Sandtification y they may, if Chrift pleafes, be taken into Heaven in their wicked, unregenerate State. They that think U a fo, '29^ -^-^^ Hopes [Serm. fo, have no right Notion of Heaven ; the Plea- fures there, are fuch as require a great many holy Difpolitions to fit and qualify us for them 5 Dif- pofitions of fincere Love to God and Man, which {hall be perfected in that bleffed State, without which we (hould no more be capable of that heavenly Felicity than an ignorant Clown would be capable of the Pleafure of a Mathema- tical Ledlure; or a drunken Sot capable of the Felicity of being perpetually confined to fober Company. 3. If Chrift fhould admit of thefe wicked Men to Heaven, with all their plaufible Pretenfions, it would be a very unjufl: Decifion of this Cafe ; becaufe all thefe Things which they build their Hopes upon, are fo many Arguments againft them, and fo many Aggravations of their Ciime, inftead of being Arguments in their Favour, or Extenuations of their Wickednefs. Faith with- out Obedience has much lefs to plead for itfelf than Infidelity ; Knov^ledge joined with Wicked- nefs is much more inexcufable, than Ignorance joined with the fames Honours, and Gifts, and Succefs, require higher Degrees of Gratitude, and Obedience, than If the Perfon had been blefled with no fuch Gifts ; for all Gifts both facilitate Duty, and lay greater Obligations on Men to do it ; fo that they are more inexcufable than other Men, if notwithftanding all their good Gifts they are as wicked. So much for the Jecond Thing I obferved in the Words 3 namely, how far thefe Gifts and Services \vi\\ fail fliort of Acceptance in the great Day of Accounts* III The XIX.] of Heave?uM AT. Vl\. 21,22,22. 2^^ III. The third Thing I promifed to confider IS, The main Thing requifite towards the Accep- tance of our Perfons and Services ; and that is. Obedience to the Laws of God ; for without this, all other Pleas will be in vain, and will meet with the dreadful Sentence in my Text ; • Depart from me ye that work Iniquity, The main Difficulty is, to apprehend rightly the Nature of that Obedience, which is required of us upoa Pain of Damnation : For if by Workers of Ini-- quity be meant, all that are guilty of any Sin, it muft be confefled to be an hard Saying ; who can bear it ? For clearing of this important Doubt, it will be neccffary both to lay down the Truth, and to clear it from fame obvious Objedions. The Scripture ufes our common Phrafes, and takes them in the common Senfe; we commonly diftinguiih good and bad Men by their moft ufual, and known, and vifible Charadlers. He that makes Chriftian Duty the Bufinefs of his Life, that ftudies it heartily and fincerely, tho* he has not yet attained it to that Perfedion, but that he is guilty of many Errors, Faults, and Infirmities, is reckoned a good IVIan; but he who either chufes the Ways of Sin, or is negli- gent or uninduftrious in the Amendment of his Life, is reckoned a bad Man, a Worker of Ini- quity. This is the Defcription of, and Diftin- 6tion between, a good and bad Man in general. But for your further Satisfadion, I will endea- vour to give you the fame more particularly. Firjty Negatively. ( I.) He is not reckoned a Worker of Iniquity, who, howfoever he may have been a great Sin- ner formerly, heartily repents and amends, and U 3 is ^94 F^Jf^ Hopes [Serm, is dally ftriving and taking Pains to grow better ^nd better. The Gofpel gives great Encourage- ment to all true Penitents ; only they muft not be reckoned true Penitents who are for delay- ing and putting off their Repentance and Amend- 'ment as long as they can, and then amend as little as they can. True Repentance is no lefs than a fincere Endeavour to forfake all Sin, and to put in Pradice all Duty. But then fuppofe the fornier evil Habits are fo ftrong, that tho* we ufe our moft diligent Endeavour, we can^ liot as yet obtain a compleat Vidlory over fome predominant Sin, mufl fuch aPerfon be reckoned among the Penitents, or among the Workers of Iniquity ? I anfwer, that if this Cafe is truly put, that is, that we ufe our true and hearty Endeavour to overcome every evil Habit, we are certainly in the Number of true Penitents. But we muft have a great Care that our Hearts de- ceive us not in this Matter. For if we do not take Pains to keep out of the Way of Tempta- tions; if we do not diligently, affiduoufly, and importunately beg God's Grace and Affiflance; if after every Lapfe we do not ftrive to reftore and recover ourfelves by Repentance, it is little Sign that we are ferious and hearty in our Endeavours of Amendment. 2. He is not reckoned a Worker of Iniquity, who endeavours carefully to abftain from all Sin, though when he has done his beft, he will find it true, that in many leffer Things we offend all of us. 3. Every fudden Lapfe, even into a great Sin, doth notconftitute a Man a Worker of Iniquity, if he does not remain in it_, but quickly repents ^nd amends, Put then, Politively;* XIX.] of Heaven. Mat. VII. 21,22, 23. J295 Pofitively. 1. He is a Worker of Iniquity, who gives up himfelf to any Courfe of Sin, and lives in it with- out Repentance, and true Endeavours of Amend- ment. 2. He is a Worker of Iniquity, whofe Refolu- tions and Endeavours of Amendment are fo faint, *that he is continually relapfing into the fame Sins ; he moves indeed, but it is like the Sluggard . p n his Bed, or like the Door upon its Hinges 3 he is much in the fame Place ftill; his imperfedt Embryo^s of Refolutions feldom breaking out into vigorous Endeavours, or mak- ing any good Progrefs in the Pradice of Chri- ftian Virtue. To conclude : We may obferve from the whole, that a fincere Obedience to the Precepts of Chrift, is the fureft Mark of a good Chriftian ; that the living in the Pratflice of Vice, is the greateft He- refy -, and what makes all Errors and Herefies dangerous is the bad Influence they have on Chriftian Pradice. And therefore the only fafe Way is, to follow the Advice of St. Peter and St. Faid in this Matter, with which I (hall con- clude, 2 Fet, i. 5. Giving all Diligence^ let us add to our Faith ^ Virtue \ and to Virtue^ Know^ ledge 3 and to Knowledge y Temperance ; and to Temperance^ Patience -y and to Patience ^ Godli^ nefsy and to Godlinefsy Brotherly Ki?7d?2efs ; and to Brotherly Kindnefs^ Charity. For if thefe Things be in uSy and abound^ they will make us that we Jloall fteither be barren^ nor U7ifruitfuly in the Knowledge of our Lord Jefus Chrijl. And according to the Advice of St. Paul^ Tit. ii. 12. U 4 Denying •296 Falfe Hopes, &c. [Serm. Denying XJngodlinefs and worldly Lujls^ let us live foberly, right eoujly, and godly in this prefent World \ boking for that blejfed Hope, a?id the glorious Ap- pearing of the great God, and our Saviour Jefus Chriji, who gave himfelf for us, that he might redeem us from all Iitiquity, and purify ujito him- felf a peculiar People, zealous of good Works, This is the Way to make our Calling and Ele- ction fure ; for if ye do thefe Things ye fhall pever fall -, for fo an Entrance fliall be miniftred unto you abundantly into the everlafting King- dom of our Lord and Saviour Jefus Chrift. For which, God of his infinite Mercy prepare us all in due Time, for Jiis dear Son's fake* To whom, Qfc, SERMON XX.] , ' 297 SERMON XX Mat. VII. 24. therefore whofoever heareth thefe Sayings of mine, and doeth them^ I will liken him unto a wife Many which built his Houfe upon a Rock : V. 25. And the Rain defended^ and the Floods came^ and the Winds blew, and beat upon that Houfe : and it fell not, for it was founded upon a Rock, V. 26. And every one that heareth thefe Sayings of mine, and doeth them not, foall be likened unto a fooliJJj Man, which built his Houfe upon the Sand, V. 27. And the Rain defended, and the Floods came, and the Winds blew, and beat upon that Houfe : and it fell^ and great was the Fall of of it. The Firft Sermon on this Text, TH I S is our bleffed Saviour's Conclufion of his divine Sermon on the Mount : In which, by a lively Similitude, he endeavours to leave upon his Hearers Minds and Memories, and to prefs home upon their Hearts and Confciences, the abfolute Neceffity of reducing into Practice the Dodtrine which he had been delivering, But 298 General Obfervatwis from the Sermon [Serm; But though this is the principal Scope of this Conclufion, there are feveral other Truths of great Importance, which are here hkewife taught by our Saviour, well deferving our Confidera- tion ; which I fhall endeavour to obferve diftind:- ly, as they lie in Order, before I come to this main Scope of the Difcourfe, the Neceffity of living according to the Dodtrine of this excellent Sermon. I. The Jirjl Thing which prefents it felf to our Obfervation, is a Connexion of this part of the Difcourfe with the foregoing, in the firft Particle therefore, Therefore whofoever heareth thefe fayings of mine, &c. The Dodlrines laid down in the immediate Context were exceeding apt to infer this Conclufion : namely, that there is a great Day a coming, in which every one's Sincerity or Hypocrify (hould be tried and exa- mined to the utmoft ; that many falfe Hopes from Faith, and an high profeffion, and great Gifts, and an employing of them in Chrift's Ser- vice, would be trufted to, and depended upon, which yet would be all found to be but broken Reeds, if feparate from their own perfonal Obe- dience to his Precepts: That all the Workers of Iniquity, if they have ever fo many other plaufible Pleas to offer in their own Defence, lliall be detedted, and rejeSed without Mercy, in that great Day of Accounts. Now from thefe Premifes, it follows clearly, that he is a very unwife Man, who beftows his Pains, and places his Hopes in his Knowledge, or Faith, or Pro- feflion, or in his Gifts, or in the great Efteem he acquires in the World, if he neglefts the main XX.] on the Mount. Mat. VII. 24. 299 main Thing, a fincere Obedience to the Laws of the Gofpei. Such a Perfon our Saviour here compares to a foolifh Builder, who built his Houfe only for a fair outward Shew, but not for durable Service ; only for fair Summier Wea- ther, but not to hold out againft Storms ; for fo foon as they come, the Houfe proves ruinous, and the fall of it is both fudden, and very great and irreparable. So fhall it be with all fuch who profefs Chriftianity, but endeavour not to live fuitably to their Profeffion ; their Labour will be all loft, and their Hopes diffipated, both fuddenly and irretrievably : whereas, the con- fcientious Liver, according to the Precepts of Chriftianity, who confidered well, and firmly believed the Gofpei Promifes and Threatnings, and built his Hopes upon them in their true fenfe, believing firmly that God would not be mocked, and therefore applied himfelf with a vigorous Application to form his Heart and Life according to his holy Laws, ihall ftand firm both againft all great Temptations m this World, and in the great Tryal in the Day of Judgment. So much for the Connexion, in which I have fhewed you both the Premifes and the Conclufion, that ye may perceive how aptly they hang together. II. The fecond Thing I obfervc from the Words is, that our Saviour's Sermon on the Mount contains all Things which were then neceffary to Salvation ; and that they who were inftruded in it, and confcientioufly pradifed ac- cording to the Directions of it, were in a fafe way 300 General Olffervations from the Sermon [Serm. way of Salvation. Now let us confider a little both. the Truth and the Importance of this Doc- trine. As to the Truth of it, I take it from our Saviour's Words ; for the wife Builder here, whofe Labours in Religion fliall ftand, and be approved of, is he that heareth theje Sayings of cur Saviour Sy and doeth them. Now what can be meant by thefe Words, thefe Sayings ofmine^ but the Doftrine which he had been then de- livering ? It is obfervable that St Lukey who gives us but a part of this Sermon, when he gives an Account of this Expreffion of our Lord's, Luke vi. 47. does not reftrain it to the Sayings he had there fet down, but extends it indefinitely to all our Saviour's Sayings, Whofoever cometh to me^ end heareth my Sayings^ and doeth them^ I will Jhew you to whom he is like ; he is like a Man which built a Houfe^ and digged deepy and laid the Foundation on a Rocky &c. Now what St Luke calls my SayingSy St. Matthew calls, thefe Sayings of mine, giving us to underftand, that he had given us a perfedt Account of that Difcourfe, with relation to which our Saviour pronounced this comfortable Promife, that the Obfervers of it (hould be approved in the great Pay of Trial. Now as to the Importance of this Obfervation, it may ferve at once to inform ais what it is we are principally to aim at, and to bend all our Care after ; namely, not the ftuffing our Heads with many curious Notions and Speculations, but the forming of our Hearts, and the reforming of our Lives according to the Model of our Saviour's Precepts and Direftions, the Sum and Subftance of which we have ia thi$ excellent Sermon on the Mount 5 and there- fore XX.] on the Mount. Mat. VII. 24. 351 fore we have little more to do, than to ac- quaint our felves thoroughly with the Dodrine of this Sermon, and ftudy how to put it in Pra- dice. But againft this Dodrine of the great Per- fedion and Complcatnefs of this Sermon, as containing all Things neceffary to Salvation, I forefee feveral Things may be objeded, relating to the uncompleatnefs of it, both as to our Faith, and Hope, and Manners. All which I fhall eafily anfwer, if ye do but remember that what I affert from my Text is, that it contains all Things that were then wanting and neceffary to the Salvation of thofe Hearers, to whom our Saviour then addreffed himfclf. For it was not every Thing neceffary to Salvation that was then wanting to them. They had been taught by the JewiJIo Religion, which they profeffed,^ to believe in the true God ; they had been well principled againft Idolatry, fo common in other Nations of the World; they had been inftruded to have the Name of God in Veneration, only the Scribes and Pharifees had, in fome Things, corrupted that Dodrine of the Third Command- ment, and our Saviour had reftored it to its^ na- tive Truth, in this fame Sermon on the Mount. So that in fo far as related to the immediate Bdief and Worfhip of God, they were very well principled. Then as to Faith in Chrift, it is probable they had it, as far as was then neceffary for Perfons in their Circumftances. For, they all expeded a great and eminent Perfon, whom they called the Mejfiah or the Chrijl, They greedily embraced our Saviour's Dodrine^ that the Kingdom of the Meffiah 302 General Obfervaiionsfrom the Sermon [Serm.- Meffiah (in Scripture, called the Kingdom of Heaven) was at hand. Moft of them believed that "Jefus was the Perfon ; and that tho' he ap- peared at prefent in low Circumftances, he would, in a fhort Time, take upon him the Title and Charader of the Meffiah; at leaft they looked upon him as an extraordinary Pro- phet fent by God ; and this was a divine Faith, though in a low Degree, and I doubt not it was accepted at that Time from them who knew no further. They had fuch an Ardour too to fol- low 'Jejm^ that they left Houfe and Home, in hope of making their Fortune in his Service. Their chief Error was, that they were miftaken in the Nature of his Kingdom, and of the Dif- pofitions and Preparations of Mind fit for it; for, taking it for a Temporal Kingdom, they were only prepared to fight and conquer, and hoped to enjoy all the Wealth and Pleafure of their Conquefts. Now our Saviour had undeceived them as to all thefe Things, in this Divine Ser- mon ; and fo in their prefent Circumftances, to fit them for Happinefs, they wanted nothing but to reduce his Doftrine into Praftice. A^ to Chriftian Hope, befides what the Jew^ knew before of a future State, our Saviour had, in this Sermon, acquainted them with the great Re- wards in Heaven, and everlafting Life, to which the narrow Way of Duty leads, and with that Deftrudion v/hich attends the going on fecurely in the broad Way of Sin. He had acquainted them likewife with the great Day of Accounts, and what would, and what would not, be ac- cepted as a Difcharge of their .Duty. Some XX.] on the Mount. Mat. VII. 24. 303 Some perhaps may think they were not fuf- ficiently inftru^ed in the great Myfteries of the Trinity, and the Divinity and Humanity of Chrift. But to this, two Things may be an- fwered : Firjl, That we know not to what De- gree the Knowledge of thefe is necelTary to Sal- vation 'y it muft be confefTed, that to this Dav, we know them only by an Implicit, that is, by'a very dark fort of Faith ; and that under the Law, they were known in a yet much darker Man- ner : And, Secondly ^ it is to be confidered, that there had been a late Revelation of thefe Things at our Saviour's Baptifm, when a Voice came from the Father, giving Teftimony to our Sa- viour's being the Son of God ; and the Holy Ghoft too defcended in a vifible Shape, the Shape of a Dove, and refted upon him ; fo that it is probable, they had fome Knowledge of thefe adorable Myfteries of the Trinity, and the Divi- nity of Chrift, as far as was neceffary in that imperfedt State. As for our Saviour's Sufferings, Refurredion, and Afcenfion, and the Defcent of the Holy Ghoft, all thefe became afterwards the Objeds of Belief, but were not neceffary to be exprefsly believed at the Time of this Ser- mon. Some perhaps may fancy, that even the Morals here taught, are not a compleat Syftem of that Fart of Religion, as laying little or no- thing of the lirft Table of the Law, and fpend- ing itfelf wholly about the fecond. But befides what I have already faid to this, from thcjews be- ing well principled in the Knowledge and Wor- fhip of the true God, I defire it may be further confidered, that our Saviour has exprefsly affumed into the Doilrine of this Sermon, the whole Moral 304 General Obfervationsfro?}! the Sermofj [Serm. Moral Law, Mattk v. 17, 18. with the Expli- cations of the Prophets ; and beiides, he has taught us all along this Sermon, to do all our Duties with an Eye to God, and has extended them all to the very Thoughts of the Heart, of which God only is the Infpedtor ; he has taught us, on all Qccafions, to flee to God for Supplies of Grace ; and has laid down our whole Inter- courfe with God in a Pattern of a moft excel- lent Prayer, the firft Word of which, teaches us the grand Duty of the Love of God, which is the Sum and Subflance of all our other Duties to him. So that our Duty to God is excellently in- terfperfed, and it is one of the chief Excellencies of this Sermon, and what diftinguifhes it from, and raifes it above all Heathen Morality, that it makes the Duty to our Neighbour but the bare ouiward Carcafe of Duty, unlefs it be ani- mated with the Love of God, and an Afped to him, and with an Eye of Faith to that Recom- pence of Reward, which he alone has in his Hand to be flow. But what is that to us, may fome think, if the Sermon on the Mount was fo adapted to the Circumftances of the Jewijh Hearers in thofc Days, that it contained all Things neceffary to their Salvation ? There are many more Articles of Faith, and Duties of Life, required of us Chriftians, and therefore we have not the fame Encouragement to ftudy and obey the Dodlrine of this Sermon which they had. In aufwer to this, it would be no hard Matter to Ihew, that there is very little Addition either to the one or the other, and the Additions which are, bear home this Doftrine upon us with greater Advantage. XX.] on the Mount. Mat. VII. 24; 305 Advantage. What they knew but obfcarely, we know now with all Certainty, that this Jefus is the Chrill, or the Meffias; what they were then ignorant of as to the Nature of his Kingdom, we know now diftindlly, that it is not a worldly, but a fpiritual Kingdom, ^viz. the Kingdom of Grace and Glory, with the due Difpenfation of the Means of each. As to Chrifl's Sufferings, Re- furredion, Afcenfion, fitting at the Father's right Hand, Interceffion for us, and his coming again to Jugdment ; and the Holy Ghoft's miraculous Defcent at firft, and' his ftill working by his Grace in our Hearts ^ thefe Things are more clearly and fully communicated to us than to. them, and therefore our Duty in that refped: is fo much the more facilitated. And for any ad- ditional Duties, which are chiefly the Sacrament of the Lord's Supper^ and the new Command- ment of Brotherly Love, they are rather addi- tional Helps to the performing of thefe fame Duties, than any Thing differing from them. And therefore to us, as well as to them, this Sermon on the Mount is an excellent Syftem of Chriflian Morals, and whofoever learns, and takes due Care to reduce the Precepts of it into Pradtice, fhall ftill prove the wife Builder, whofe Hopes of Heaven fhall not deceive him. III. A third Thing I obferve from the Words is, that this Dodrine of our Saviour's, contained in this Sermon on the Mount, belongs to all Men. For the Words cannot be exprefTed in more general Terms; Whofoever heareth thefe Sayings of rnine^ and doth them ; he doth not fay. If any of you Twelve fliall bear thefe Words of Vol. IV. X mine, 3o6 General Obfervatmts from the Sermon [Serm. mine, and do them, as fome fancy upon very flight Grounds, that he gave theTwelveApoftles thefe LelTons and Inflruftions apart; but all of you that are now my Hearers, v^hich in the very next Words we are told, W2iS the Multitude i and by a Parity of Reafon, whofoever fhall here- after hear thefe Sayings of mine, and do them, he takes the only wife Courfe for his own Salvation. It is a great Miftake to think, that God has, by any Ad: of his, precluded any Man from Salva- tion without, or antecedently to any Fault of his own ; fome Men indeed give horrid Notions of God, fuch as are more proper for the De- vil, as if he were the great Hinderer of Mens Salvation ; but the Scripture every where correfts thefe wicked Notions, and gives us to under- fland, that Chrift offers Salvation to all, upon the gentle ^ Terms of Faith, Repentance, and new Obedience -, and that if we perifh, our Damnation is of ourfelves. It is true, this Do- drine is not without its Difficulty s we are poor, weak, impotent Creatures of ourfelves, and if we were to depend only on our own Strength, it might be thought a Mock-Propofal to offer us Salvation, even upon thefe Terms. For removing then the Difficuhies attending this Dodrine, la We are not to underfland, that in this cor- rupt and depraved State, we are able of ourfelves to yield any tolerable Obedience to the Laws of the Gofpel ; it is only by the Grace of God we are enabled to yield Obedience ; this Grace pre- vents us with its good Motions, and concurs with our own Endeavours, and blefTes us in the Ufe of Means, whenever we fervently afk it, and diligently ufe it. 2. But we are not to think, that XX.] on the Mount. Mat. VIT. 24: 307 that by any Meafure of Grace beftowed upon us in this Life, we fhall be enabled to keep the Commandments of Chrift fo perfedlly, as never in the leaft to tranfgrefs. Such an high Degree of Holinefs as this is, is referved for Heaven : the beft Obedience we can attain to here, is a fincere and unfeigned Obedience, but ftill capable of further Perfedion, to which it grows up by De- grees, as we advance in Holinefs and Virtue. Nor, 3. Are we in a Condition at all Times to yield even this fincere Obedience. We are fome- times fo weakened with evil Habits, and fo in- toxicated with the deceitful Pleafures of Sin, that at thofe Times we are utterly indifpofed for all Good, and ready for Mifchief ^ but we mufl take Pains, by avoiding the Occafions of Sin, and by Confideration of our Ways, to (hake off our fpiritual Sloth and Lethargy, and to do the beft we can to put our Souls in Tune, and to bring ourfelves into a right Temper for doing good. With thefe Explications and Limitations we may fafely aver, that Salvation is offered to all in the Gofpel, and that it is folely our own Fault, if we build not our Hopes of Heaven upon folid Foundations. IV. K fourth Thing I obferve from the Words is, that Chrift's Dodrine is a pradical Dodlrine. Whofoever heareth thefe Sayings of mine, and doth them. There is nothing he has taught in this excellent Sermon, but what both may, and ought to be reduced to Practice. I. It is fuch a Doftrine that in its own Nature it is all reducible to Practice ; I mean that holy Pradice, which confifts in regulating and amend- X 2 ing 3o8 General Obfervathnsfrom the Sermon [Serm. ing our Lives and Converfations. It is not then a Syftem of hard and unintelligible Terms and Diftindions; it is not a prying into adorable Myfteries ; it is not an Art of arguing and di- fputing ; it is not a Jargon or Rhapfody of reli- gious Cant, fuch 's.^ taking holdof Chriji, ov rolling curfehes over upon Chriji y it is not a fpeculative Science, which ends all in Faith and Knowledge; but it is a praftical Science, which diredly teaches good Life. Let any one look back upon this Sermon on the Mount, and fee if it has not all a diredl Tendency this Way, to clear us of thofe worldly and carnal Notions and Difpoiitions, which the Jews were prepoffeffed with concern- ing the temporal Kingdom of the Meffias ; and to raife us to a higher Degree of Virtue than their beft Doftors taught them out of the Law of Mofes. 2. As the Doftrine of the Sermon is all redu- cible to Pradtice, fo it is our Saviour's great De- fign, that it be applied to this Ufe : and that chiefly for thefe three Reafons; the Glory of God y the Good of our Neighbour; and the Be- nefit of our own Souls. 1. The Glory of God. There is nothing tends more to God's Honour, than that they who profefs themfelves his Servants, live fuitably to their Profeflion ; and (hew the Beauty of his , Precepts in the Exemplarinefs of their Lives and Converfations. For indeed bare Precepts are but a dead Letter, in Comparifon of living Examples. As well behaved Children or Scholars, are a great Honour to their Parents and Mafters ; and as a well difciplined Army brings great Honour to the General ; fo fuch Chriftians as live up to the Laws XXJ on the Mount. Mat. VIT. 24. 309 Laws of their holy Religion, bring great Honour to God and Chrift. They give a lovely Idea of the Chrirtian Religion to the World, and adorn the Doctrine of God their Saviour in all Things. And therefore it is no Wonder our Saviour pre- fcribed this as the mod proper Way to glorify God, Matt h, v. 16. Let your Light fo Jhme before Men^ that they may fee your good Works ^ arid glo- rify your Father which is in Heaven, 2. The obeying the Commands of Chrift, tends very much to the good of our Neighbour, both as it gives him a good Example, and as it frees him from many Inconvenicncies, and adu- ally procures him many Benefits, (i.) The Example of Chriftian Duties gives our Neigh- bour a clearer Underftanding of them, and con- vinces him that they are feafible and pradicable, and lovely and excellent, and confequently is a great Spur to his Practice of them -, as a good Mixture of Men of Courage in an Army, in- fpircs the like Spirit and Bravery into the reft of their fellow Soldiers. (2.) Obedience to the Commands of Chrift, does our Neighbour great Service in freeing him from all the great Evils and Inconvenicncies that flow from unmortified Lufts and unruly Paffions, and all the Mifchiefs which Covetoufnefs, and Ambition, and Drink; and ill Nature, and wicked Company, and Pride, and Malice, and Refentments, prompt Men to. If the Fear of God had faft hold of the Hearts of Men, it would reftrain them better than all human Rewards and Puniftiments. (3.) There is no manner of Bleflings and Benefits, which Obedience to the Laws of Chrift would not pro- cure to Men. It would draw down God's Blef- X 3 fmg 3 lo General Qbfcrvations from the Sermon [Serm. fing upon the City and Country where they live. They would be the HorJe?nen of Ifrael, and the Chariots thereof Peace, and Love, and Friend- fhip, good Rulers, and good Subjeds, good Neighbourhood, and all manner of Bleffings, would attend the Exercife of Chriftian Virtues. 3, Innumerable are the Bleffings this con- fcientious Difcharge of our Duty will bring upon our own Souls. It produces 'an inward Tran- quillity of Mind, and Peace of Confcience ; it cafts great Light into the Underftanding, which is commonly muddied with the Fumes of Wine and Luft, and ftrangely biaffed with Self-love j it makes the Will inclinable to good Things, and keeps a great Regularity among the Paffions and AfFefiions 5 it fills the Mind with joyful Hopes, and even Affurance of Heaven, and makes the Troubles of Life eafy to be born ; the Heart of fuch a Perfon being firft refigned unto God. It is the fure Way to obtain greater Meafurc s of Grace, by making fo good Ufe of Avhat we had ; and it is the beft Sign of our Sincerity, that our Faith is not a dead, but a lively Faith, and that it brings forth the Fruits of all Chriftian Duties and Virtues, V. They^//6and principal Obfervation I fliould have made from the V/ords, is the Diftindion of the different Sorts of Hearers, which gives us a Defcription of good and bad Chriftians ; and the Application of the Similitude of wife and foollfh Builders to them, according as their Hopes are right or wrong founded. But this being a Thing which will require a longer Confidera- tion, I mufl refer it to another Opportunity. The XX.] on the Mount. Mat. VII. 24. 311 The beft Ufe we can make of all that has been faid, is to ftir up ourfelves to vigorous Endeavours of living according to the Direc- tion of our Saviour's Precepts; particularly to tranfcribe this divine Sermon on the Mount into our Hearts and Lives, that from this our Saviour's Promife, w^e may, through the Grace of God, entertain a vv^eil-grounded Hope of eternal Life. Which God of his infinite Mer- cy, ^c. X 4 SERMON 3 12 7he right Hearers of [Serm. SERMON XXL Mat. VIL 24. therefore whofoever heareth thefe Sayings of mine ^ and doeth them^ I will liken him unto a wife Many which built his Houfe upon a Rock : V. 25. And the Rain defended^ and the Floods camCy and the Winds blew^ and beat upon that Houfe : a7id it fell not^ for it was founded upon a Rock, V. 26. And every one that heareth thefe Sayings of mine^ and doeth them mt^ jhall be likened unto a foolifo Man^ which built his Houfe upon the Sand. V. 27. And the Rain defended, and the Floods came, and the Winds blew, and beat upon that Houfe : and it fell, and great was the Fall of it. The Second Sermon on this Text. IN a former DIfcourfe from thefe Words, I {hewed you how aptly this concluding Simile, concerning the Wifdom of adding Pradice to the Knowledge of our Duty, follows from what went immediately before, concerning the Day of Judgment, and our Saviour's difowning in it all the Workers of Iniquity, I obferved to you likewife. XXL] Cbrijl'i Sayings, Mat. VIl. 24." 3 13 likewife, what a compleat Syftem of Duties we have in this Sermon on the Mount ; for that he who reduces the Dodtrine thereof into Fradice, is compared to the wife Builder, whofe Labours in Rehgion fhall, through the Mercy of God, ftand the Teft both of all Tryals in this World, and of the great Judgment in the World to come- I obferved, Thirdly, the Univerfality both of the Duties and of the Promifes contained in this Sermon, that they are freely propofed to all, and that none is excluded from them ; And, Fourthly^ how all this Bufinefs of our Salvation is put upon Pradicq. I proceed now to another, which is indeed the mod material Obfervation of all from the Words. V. Fifthly then, the greateft and moft pro- per Obfervation we are to make from this whole Parable or Simile, is concerning the two Sorts of Hearers ; one, whofe Hearing is attended with a fuitable Pracflice, of whom our Saviour affirms, that he is like a wife Builder, whofe Work will anfwer the End of his Labour, and hold out in the Day of Trial and Temptation ; the other, whofe Hearing doth not bring forth good Life or holy Pradice, whom our Saviour compares to a foolifh Builder, whofe Labour proved all in vain, and his Work ended in a great Ruin. This is the Obfervation we are now to pur- fue; and that I may difcourfe it in fome Order, I fhall diftindly confider thefe two Things. We have here the Defcription both of a good and of a bad Chriftian 3 with the Succefs of the La- bours 3 14 7/&^ Right Hearers of [Serm. hours of the one, and the Unfuccefsfulnefs of the Labours of the other. To begin with the firft: 1. The Defcription here given of agoodChrl- flian, it is very plain and fliort ^ he is one that heareth and doth thefe Sayings of our Saviour's. 2. His Felicity; his Labours in Religion fhall prove folid, and {hall, through the Mercy of God, ftand good, both againft Temptations here, and the great Trial in the Day of Judgment hereafter*. I. The Firft Thing v^e are to confider here is, the Defcription of a good Chriftian ; he is one that heareth thefe Sayings of our Saviour's, and doeth them r, that is, he is a Man both well-in- ftruded in the Chriftian Doftrine, and one that frames his Life and Converfation according to the Diredtion thereof. There are two Things you fee concur to this Defcription : The Firjl relating to his Inftrudlion ; the next, relating to the gocdnefs of his Life and Converfation. Some part of his Duty and Charad:er we may learn from each of thefe. I. From that Part which relates to hearing of Chrift's Dodrine, we are to learn the Duty of Hearers ; for we muft not think that by this part of the Defcription of good Chriftians, Who- foever heareth thefe fayings of mine^ are to be meant only the immediate Hearers of thefe blef- fed Sayings, from our Saviour's own Mouth ; the Words, I doubt not, have a much further Profped, even to all that fliould in any time thereafter come to be acquainted with that fame Dodrine of Chriilianity, whether by his own teaching XXI.] Chrijl's Sayings, Mat. VII. 24. 3 15 teaching, or the teaching of his Apoftles, or their Succeffors, the Bifliops and Paftors of the Church, or whofoever {hall have the Opportunity to in- form themfelves of them by reading them, or hearing them read, to the end of the World. All thefe, provided their Knowledge is backed with a fuitable Pradice, are entitled to the good Character in my Text, that they may well be compared to wife Builders, who build not for the prefent only, but for Eternity. To anfwer the Defign of this Part of the Defcription of a good Chriftian, I can think of nothing more proper, than to confider the right Qualifications of an Hearer, fuch as are moft like to be followed with a fuitable Practice. (i.) It is neceffary that he fhake off what- ever may obftrudl his Hearing, or attending to what he hears. There are too many, whofe Time and Thoughts are fo taken up with their worldly Projeds and Bufinefs, that they can af- ford no Time to hear or confider the Dodrine of the Gofpel; they are hke thofe in the Parable, who, when they were invited to the Marriage-Feaft of the King's Son, had abun- dance of Excufes, all taken from their worldly Bufinefs, why they could not come. And fo it is to this Day ; many fuch Excufes from our worldly Affairs, and many much more frivolous ones than thofe were, do keep us from giving due Attendance to God's Word read or preached, often meer Lazinefs, and Averfion from taking a little Pains, will do it. Thefe Hearers in our Saviour's Days will rife up in Judgment, and condemn the Sluggifh no Hearers of our Time; they left Houfe and Home, and negleded all their '316 Vh^ right Hearers of [S e R ivf^. their worldly Concerns, to follow Chrift; wc will not forego the leaft worldly Conveniency, nor forbear the leaft idle Vifit, nor deny our- felves the leaft Inclination to Eafe and Sloth, nor venture the leaft Threatning of Weather, to wait upon Chrift In the Miniftry of his Gofpel. But it is not only thofe who are backward to attend the publick Service of God, who are to be reckoned culpable in this Bufinefs of hearing God's Word ; there are a great many likewife who negled: the Opportunities they might have of acquainting themfelves better with the Word of God at Home, if they would afford the Time, and be at the Pains to perufe in their Clofets and Families that facred Book, whichcontains the Do- (ftrines of the Chriftian Religion. What a ftrange Degeneracy among Proteftants have we to be- wail on this Account? About 100, 150, and 200 Years ago, (for this is the two hundredth Year fince Luther fir ft began the Reformation) how diligently did our Forefathers ftudy the holy Scriptures, to find out the Errors of Popery; and what a Serioufnefs and Stridlnefs in Life and Converfation followed thereupon ? But now a Bible is either not thought a neceflary Piece of Ho.ufhold Furniture, or it lies by fcarce ever look- ed into or perufed, fo that we are as ignorant, as our Forefathers were knowing and fkilful in the holy Scriptures. (2.) But to come to them v^ho aflford their Attendance at God's publick Worftiip and Ser- vice, which, praifed be God, is duly fet up and continued among us ; alas, how many are there, who, though they afford thdr bodily Prefence, by XXL] Chrijl's Sayings. Mat. VII. 24: 3 17 by their Unattentivenefs, give too great Reafon to fufped: that their Hearts and Minds are ab- fent ? They bring their Cares and Lufts, their Shops and Farms, and worldly Projeds and Con- trivances along with them, which either divert their Attention, that what they hear, never en- ters into their Hearts at all, or if it does, it is quickly choaked with abundance of Weeds, Thoughts of an inferior and more hurtful Na- ture, which too naturally, as Weeds in negledt- ed Gardens, fpring up, in our Hearts, and kill and choak all the good Flowers and Plants. At- tention then, and due Confideration, are as ne- ceflary as our bodily Prefence. Attention, that we may apprehend the Senfe and Meaning of the divine Truths propofed to us in the Gofpel ^ At- tention, that we may apprehend the Strength and Force of the Arguments which it offers for our Perfuafion ; and Attention, that we may duly lay it up in our Hearts and Memories, and have it ready for our Ufe in our Lives and Con- verfations. (3.) We muft take Care that the Truths of Chriftianity be mixed with Faith in them that hear them. For it is this Faith, if it be lively and operative, will ftir us up to Obedience, which crowns all: Whereas, if our Faith is dead or wavering, it will never fprout out into Adion. We muft not then hear the Word of Chrift, as we hear News of fome remote Country, which we are indifferent and unconcerned whether it be true or falfe ; but we muft hear it as the Oracles of God, by which we intend to frame our Life, and by which we cxpeft to be judged at the lajft Day. (4.) It 2 18 735^ ^ighf Hearers of Serm.] 4. It is the Part of a Chriftian Hearer to con- trive that the Things which he hears, flip not out of his Memory, but that he preferve a lively Scnfe of them upon his Spirits. And this is to be done by thefe three or four Methods : Medi- tation, Conference, Memorials, and frequent Praftice. By Meditation, v^e view them on all Sides, we grow more intimately acquainted with them, we fix the Notions and Ideas of them in our Minds and Memories, and excite a lively Senfe of them : So that we can fay with the Pfal- mi ft, O bow I love thy Law ! it is my Meditation all the Day^ Pfal. cxix. 97. By Conference, we communicate the fame good Things to others, and confequently grow more familiar with them ourfelves. This was one Way God appointed the Memory of the great Things they had (c&n aind heard, to be preferved by the IfraeliteSy even by recounting them on all Occafions to their Children. Deut. vi. 6. And thefe Words which I command thee this Day^ pall be in thine Heart j und thou fd alt teach them diligently unto thy Chil-- dren^ and foalt talk of the?n when thou fttejl in thine Houfe^ and when thou walkeji by the Way^ and when thou lieji down^ and when thou rifeft up. By Memorials, as the Jews did in their Feaft of the Paffover, in which their Efcape out of Egypt was again annually reprefented before their Eyes ; and as we Chriftians do in the Sacrament of the Lord's Supper, if we would obferve it, in which, by a lively Commemoration of Chrift, the Sum and Subftance of our Religion is brought to our Remembrance. But, /.^/y, thebeftWay of all to preferve facred Things in our Memory, is, by frequent pradifmg upon them. For by this XXL] Chrijl's Sayings. Mat. VII. 24; 319 this Means they become cuftomary and habitual/ and grow into a fecond Nature , they incorporate with us, and cannot be forgotten. So much for the firfl: Part of the Defcriptlon of a good Chriftian, in fo far as relates to the hearing of Chrift's Sayings, 2. The other Branch of the Defcription, re- lates to the doing of them : Whofoever heareth thefe Sayings of mine^ and doeth them. Now there are a great many good Chriftian Exercifes comprehended under this practical Part ; namely, holy Refolution ; Vigilance againft Temptations ^ fervent Prayer for Grace 5 Repen- tance after Lapfes j Courage againft evil Examples ; and Patience and Perfeverance to the End : All which I fhall confider a little more particularly. (x.) I begin with holy Refolutions ; which are the moft natural and genuine Fruits of a Heart and Mind well principled in the Know- ledge of the Chriftian Doctrine. For that Doc- trine, as I told you, is not a barren, fpecula- tive Dodrine, but practical, lively, and opera- tive. Our Saviour well compares it to Seed, which when fowed in good Ground, prefently fprouts out, and grows on gradually, till it brings forth Fruit to Perfedion. Now holy Refolutions are like the firft Sproutings of the good Seed fown in our Hearts. If you afk me what is a good Chriftian Refolution 3 fuch a good Refolution I call a firm and deliberate Ad: of the Mind, to put in Execution our Saviour's Precepts, proceed- ing from Confideration and Choice. And by this Defcription it is diftinguiflied from all fud- den, precipitate, half Purpofes 3 from all Fluc- 2 tuation. 5 20 7he right Doem of [Serm. tuation, Wavering, and Inconftancy of Mind, when a Man is off and on, hot and cold, uneafy and undetermined ; but in the mean time, con- tinues a faft Slave to his Vices and evil Habits ; by this Defcription likev^ife it is difiinguiflied from a bare Determination of the Judgment, without engaging the Will, Affedions, and exe- cutive Powers : for it is one Thing for a Man by an Ad of the Judgment to conclude that fuch a Thing is beft in itfelf, or even beft for him 5 and another Thing, by a refolute Determination of the Will and the AfFedions, to difentangle himfelf from all Indifpofitions and Impediments, and courageoufly to fet about it. This Defcrip- tion doth likewife diftinguifh this holy Chri- ftian Refolution from a fufpended Determina- tion of the Will, which is not to take Place at prefent, but is to be put off to fome future Time ; of which Nature are the faint Purpofes of too many, being indeed rather Delays of the Thing at prefent, than any determinate Refolutions of putting it in Pradice hereafter. (2.) The fecond Thing I mentioned in the pradical Part, is Chriftian Vigilance ; now this is of two Sorts. A Vigilance againft Temptations to Sin ; and a Vigilance for Occafions and Op- portunities to do good. Both muft be carefully minded, by every good Chriftian. JF/r/?, A Vi- gilance againft Temptations ; it requires a great Knowledge, both of the World and of our own Temper and Circumftances, fo much as to know or forefee the Temptations, to which we fhall be expofed. There is fuch an infinite Number of them from the Devil, the V/orld, and the Flefh j our corrupt Natures, and our evil Habits, and vicious XXL] Chri/i's Saymgs, Mat. VIL 24. . 321 vicious Cuflom and Education, and our Age and Complexion, and Weaknefs and Inclination, that it is not fo much as poffible to forefee them all, far lefs to be well fortified againft them. Yet it is certain that Chriftian Vigilance is a great Help both to forefee and to prevent the Danger. And if we would take due Pains to ftudy our own Infirmities, and to obferve the ufual Temp- tations to v/hich we are expofed, we fliould be infinitely better furniflied againft Satan's Devices, than we commonly are; efpecially, if cur Refo- lution fliould extend to the Means, as well as to the End : that is, if we do in good Earneft de- fign to conquer fuch and fuch Vices, then let us refolve to decline, cut off, or avoid all the Caufes, Occafions, Inducements, Inlets, Helps, and In- ftruments, by Means whereof we are ufually led into Temptation. The fame Chriftian Vigilance we muft ufe, to find out Occafions and Opportu- nities to do good. For God has fo ordered it in his wife Providence, that as a Man cannot build up a material Houfe without a great deal of* Pains, Charge, Skill, and Contrivance, it is much more fo in this fpiritual Building, where, with the Help of God's Grace, we muft build all our- felves, and cannot hire Workmen and Labourers to do it for us. We muft then carefully con- fider our own Abilities, Talents, and Opportu- nities, and improve them all to the beft Advan- tage of doing good. Efpecially let us not forget to add to the Study of every Virtue, the Study of the Helps, Occafions, Means, and Inducements to the Practice of thofe Virtues ; e. g. Do we know in general, that the reading of the holy Scriptures, the hearing them read and explained, Vol. IV. Y Medita- 322 ^he right Doers of [S e r M • Meditation, publick and fecret Prayer, Self- examination, Preparation for the holy Sacrament, and the devout receiving of it, frequenting good Company, and the like, are great Helps towards the attaining of all Virtue ? then let us refolve diligently to make ufe of all fuch Helps and Means of Grace. And fo in every particular Virtue, if we know any Thing which is a great Help for attaining or preferving it, let us have a particular Regard to that, and reduce it to Pradice. (3.) A third Thing I mentioned, as abfolutely neceflary to the putting in Praftice our Saviour's Dodtrine, is fervent Prayer. And this follows well after Vigilance ; watch and pray. For God's Bleffing and our own Endeavours muft go hand in hand together, if we intend to labour with Succefs in this fpiritual Building: For as the Apoftle fays in another Simile, but to the fame Purpofe, Paid may plant ^ and Apollos may water ^ but it is God who gives the Increafe, Chriftian Virtues are an Exercife too exalted for any bare human Endeavour. It muft be nothing lefs than the Grace of God which muft qualify us for this noble Employment. And if a Man fhould re- folve ever fo fincerely to apply himfelf to the Study of Chriftian Duties, without betaking himfelf firft to God, by continual Application to the Throne of Grace, he will quickly find all his other Endeavours to be in vain, and to no Purpofe. Let Prayer then begin, and let Prayer end all our own Endeavours; and let Prayer be ever intermixed in our religious Duties, to oil the Wheels of Aftion. It will not only con- tribute mightily towards the Virtues we aim at, as XXI.] Chrifs Sayings. Mat. VII. 24: ^^ as one great Means in itfelf ; but it will derive down a Bleffing on all the other Means and In- ftruments of Religion. And therefore where this is well plied, I take it for granted this great Work will go well on ; and that although now and then we are furprized with a Temptation, we (hall not be abandoned, but by God's Grace re- new the Combat again ft our Lufts and Corrupt tions, and come off vidlorious at laft. For, (4.) There is continual Occadon, and an abfo- lute Neceffity to exercife Repentance for our daily Lapfes and Infirmities. It is a fad Cafe, in this imperfed: State, that we are continually kept fo low with frequent Lapfes into either greater or leffer Sins ; which is enough to make every good Man utterly to diftafte this wretched Life. But we muft fubmit to it, and not be out of Heart, but apply ourfelves daily to Repentance, and to begging of God Forgivenefs ; the great Danger is, that being fo frequently foiled, we at laft de- fpond, and give over the Ufe of Means. No, we muft ftir up ourfelves fo much more vigo-^ roufly to the Combat, and put on the whole Ar- mour of God^ Eph. vi. II. confidering that it is in Tome Senfe a nobler Courage, when weak and beaten, to renew the Battle, than to hold on if we were ftill flufhed with frefti Vidories. (5.) A Jifth Thing I mentioned as neceffary in order to the reducing of our Saviour's Precepts into Practice, is Courage againft evil Examples. For fo univerfal and fo prevalent is the Corrup- tion of the World, that if we are to be fhakcn with either Shame or Fear, it will be impoffible for us to preferve our Innocency. How hard a Thing it is to overcome Shame, we may obferve y 2 • by 324 7he right Doer ^ of [Seum'; by the univerfal Prevalency of Cuftom or Fafhion, which, if an exadt Calculation were to be niade, would be found to carry more after it than either Law or Religion. How few Perfons are there of JoJ}ma\ Refolution, that whatever others did, as for him and his Houfe they would ferve the Lord ? The many State Revolutions in Matters of Religion, and the many particular Changes they have carried along with them, are fufficient to convince us, that Cuftom, backed with Au- thority, and legal Rewards and Punifhments, is much more univerfally followed, than the Scrip- ture and good Confcience. Then as for Fear, we fee the fatal Effeds of Perfecutions for Reli- gion ; how many are feared from their Principles with any light fudden Fright ? Peter ^ for all his Courage, was furprized into a Denial of his Ma- iler, upon the fudden Accufation of a poor Servant Maid ; and all the Apoftles ran away for Fear, upon the apprehending of their Mafter. If any Man has the Boldnefs to a6l out of Con- fcience again ft his Intereft, where one fpeaks well of him for it, there is an infinite Number that {hall impute it to an unreafonable Stiffnefs or Opiniatrete, if not to fome fchifmatical, rebel- lious, turbulent Principle. It requires then a very flayed, refolute Courage, far above the Opinions and Cenfures of Men, and all worldly Intereft whatfoever, with a pure Eye to Chrift, to ad- here refolutely to our Duty, though we fliould be fmgular in it, and expofed, ridiculed, or to all Intents and Purpofes ruined, as to this World, on Account thereof. 2 (6.) The XXI. J Chriji's Sayings, Mat. VII. 24. 32^ (6.) ThQ Jixth and laft Thing I mentioned as neceffary towards reducing of our Saviour's Pre- cepts into Pradlice, is Patience and Conftancy. The obferving of thefe Precepts is not the Work of a Day, or a Month, or a Year ; but the Work of our whole Life. It is terrible to think how many have begun in the Spirit, and ended in the Flefh ; how fcveral, who have had the beft Opportuni- ties for Company and Education (as Judas in ChrilVs own Family) have proved much worfe than others that had no fuch Advantages. We muft then gird up the Loins of our Minds, and fet ourfelves fo much more fteadily to the running of our Chriftian Courfe, as we fee the Day ap- proaching; as Runners in a long Race, referve moll of their Strength and Courage to the laft ; fo we muft never reckon our Work done, till we have finiftied our whole Courfe we have to run in this World. There is no Man fo perfed: in his Duty, but that he has ftill fome Corrup- tion to mortify, fome more Grace to acquire, fome Talents to improve, fome Duties to learn more perfedlly, and his Peace with God to make more fecure, at leaft to clear up the Evidence and Aflurance of it more plainly ; and therefore we have no Reafon to bejlothful, but to be Fol- lowers of them who through Faith and Patience in-- herit the FromiJeSy Heb. vi. 12. So much for the plain Defcription here given of a good Chriftian, as he is one that heareth and doeth thefe Sayings of our Saviour's. I find Time will not ferve to confider his Succefs, how his Labours ftiall ftand firm both againft all Trials here, and the great Trial in the Day of Judg- Y 3 ment 326 I'he right Boers of^ &c. [Serm. iTient hereafter : and therefore I muft refer it, together with the Defcription and UnfuccefsfuU nefs of a bad Chriftian, to another Opportunity. I have briefly recommended to you feveral Chri- flian Duties of great Importance, namely, as to Hearing, a Diligence to ufe the Means and Op- portunities, Attention, Faith, Coniideration, Meditation, Conference, efpeciaily Inftrudion of your Children, Commemoration in the holy Sacrament, and, above all, frequent Pradice; then as to the pradical Part, holy Refolutions, Chri- flian Vigilance, fervent Prayer for Grace, Re- pentance after Lapfes, Courage againft bad Ex^ amples, and Patience and Perfeverance to the end. God of his infinite Mercy grant, that we may confcientioufly pradife thefe Things, and daily grow in Grace, and in the Knowledge of our Lord Jefus Chriil. To him with the Fa^ ther^ &c. SERMON XXII.l 327 SERMON XXII. Mat. VII. 24. therefore whofoever heareth thefe Sayings of mine ^ and doeth them^ I will liken him unto a wife Many which built his Houfe upon a Rock : V. 25. And the Rain defended^ and the Floods came^ and the Winds blew^ and beat upon that Houfe : and it fell not^ for it was founded upon a Rock. V. 26. And every one that heareth thefe Sayings of minCy and doeth them not^ Jhall be likened unto a foolijh Many which built his Houfe upon the Sand, V. 27. And the Rain defcendedy and the Floods camCy and the Winds bleWy and beat upon that Houfe : and it felly and great was the Fall of it. The Third Sermon on this Text. NO T to fpend your Time in repeating or recapitulating what in two former Dif- courfes I have obferved from thefe Words : The laft Obfervation I made from them was, That we have here a fhort Defcription both of a good and of a bad Chrillian s with the Succefs of the Labours of the one, and the Unfuccefsfulnefs of Y 4 the 328 Tie wife Builder. [Serm! the Labours of the other. I began, as my Text doth, with the Defcription of the good Chriftian, which is, that he is one that both heareth, that is, learneth, and doetb thefe Sayings of our Saviour s. And having difpatched that at the laft Oc- cafion ; The next thing the Text requires us to con- fider is3 The good Succefs of his Labours, in thefe Words ; / will liken him unto a wife Man, which built his Hoife upon a Rocky and the Rain defended, a?td the Floods came, and the Windi blew, and beat upon that Houfe : a?2d it fell not, for it was founded upon a Rock. In which Words I fhall briefly confider thefe five Things : 1. In general, the Comparifon between the Fabrick of Religion, and the Fabrick of an Houfe. 2. The Comparifon between a lively Faith in Chrift, and the laying a good folid Foundation for building upon. 3. The Superftru^ture of a fair Building, or a good Life, which made an handfome Shew j but in fair Weather could not well be diftin- guifned from the Religion of an Hypocrite ; they made each of them io good an Appear- ance. 4. The Proof of the Excellency and Solidity of his Religion, beyond that of the Hypocrite, in that it flood firm againft all Shocks and Trials. 5. The Confequence of this, that his Reli- gion ferved him not only, for his prefent tem- porary Ends, but like a good well built durable Houfe, anfwercd the Ends of a lafting Habi- tation. L We XXII.] "The ivife Builder, Mat. VII. 24, 25. 329 - I. We are in general to confider the Compa- rifon between the Fabrick of Religion, and the Fabrick of an Houfe. As building a great Houfe is one of the greateft DefignsMen commonly un- dertake, a Defign which ought to be well laid, and the Expence of it to be well confidered, be- fore it is gone about; a Work which requires a fkilful Mafter-Builder or Architedl, and good Artifts under him of all Sorts ; a Work, which requires a great Preparation of good Materials, and a mighty Diligence to carry it on ; a Work, which m'uft not be done by halves ; for if it re- mains unfinifhed, it is only a lafting Monument of the Folly and Inability of the Undertaker ; but turns to no manner of Account as to the Ac- commodation and Conveniencies defigned there- by; fo it is with Religion, it is the greateft De- fign a Man can fet about, and fhould be the moft ferioufly weighed and confidered. To go thorow with it, it will put us to the Charge of every other Thing that is moft dear and valuable ; a Defign, in which, under God, the great Archi- ted:, there are abundance of Under-Labourers and Fellow- Workers with Chrift; a Defign, which of all other, requires the moft intent Pains and Diligence, and Conftancy, and Per- feverance ; and which, if we do not accomphfti it, will be the moft eternal Monument of our Shame and Folly ; but will anfwer nothing as to our eternal Accommodation and Felicity. But though all thefe might be ufefully infifted on, yet becaufe it feems not to be our Saviour's De- fign in this Place to urge any more of this Simile, than what will fall in properly enough under fome 2^0 TZv wife Builder. [S e r m, fome or other of the other Particulars mentioned, I fhall therefore apply myfelf to thefe, without dwelling longer on the general Comparifon. II. Secondly then. We are to confider what is to be meant by the folid Foundation here fpoke of, the building the Houfe upon a Rock. St. Luke expreffes it a little more fully, for he calls it dig-- ging deep^ and laying the Foundation on a Roch By all which put together, I apprehend are meant thefe three Things : 1. Serious Confideration andForecaft^ this is the digging deep, 2. Faith in Chriftj this is hearing Chriil's Sayings. 3. A firm Refolution to add Pradice to our Knowledge of Chrift's Dodrine. Thefe three are the digging deep, and laying the Foundation of Religion fo folidly, that it will never fail. They deferve a more particular Confideration. I. The^r/? Thing towards the laying a folid Foundation in Religion is, deep Confideration and Forecaft. And there is nothing more com- monly wanting than this. For we take up our Rehgion, as we do other Cuftoms, from our Parents. This Childrens Devotion, as flight as it is, is ufually all the Foundation in Religion we lay, and therefore it is no Wonder it holds out fo badly in a Day of Trial and Temptation. The Duties, the Promifes, the Threatnings, and the Examples of Religion, if they are ever fo weighty and momentous, cannot exert their Force, when we have fo fuperficial a Glance of them as we commonly take through the Levity of our Minds i for as it is not a fudden, quick paffing XXII.] "The wife Builder M AT. \ll.2/i^, 2^. 331 pafling by, which will acquaint us with the Features of a Man's Face, fo as to make us know it again; fo neither is it any flight, tranfient View of Religion, which will work a deep Im- ' preffion of it upon our Spirits, fo as to engage our Affection, and ftir us up to Adion. And therefore w'herever we obferve that any Man makes a Confcience of obeying, as well as of knowing, and believing our Saviour's Do6lrine, we may afluredly conclude, that fuch a Perfon has deeply coniidered the Truth and Importance of that Dodlrine beforehand, and is very fully refolved to venture his Salvation upon it. For confidering that the Temptations to the tranf- greffing our Duty are prefent, (the Objedls of Senfe) and both the Promifes and Threatnings of the Gofpel are not prefent, except to the inqui- fitive confidering Mind, we muft needs believe, where we obferve a Man to walk contrary to the Didates of Flefh and Blood, and by the Rules of an hidden unfeen Life, that he is not only acquainted with the Theory and fpeculative Knowledge of thefe Things, but that they have made deep Impreffions upon his Spirit, and have taken deep Root, when they bring forth fuch plentiful Fruit in his Life and Converfation. To Confideration, I added Forecaft, in pre- paring for a future State. This is a certain Confe- quence of the believing and confidering of it. For who can ferioufly believe and confider that there is fuch a Place of Glory and Happinefs as Heaven is, and likewife that there is no coming at it for impure Souls living in the voluntary Purfuit of their evil Courfes, that will not make Prepara- tion fuitable to that future State ? It is true, there 332 The wife Builder., [S e r m. there is a ftrange Stupidity poflefles moft Men, .that they employ moft of their Time and Labour about this prefent, perifhing, tranfitory State ; but I think this is not to be accounted for, any otherwife than that it is a great Want of a lively Faith, which keeps them fo much in the Dark about all Things to come, and confequently the Soul in a State of Inadlivity as to all thofe Things. 2. A Second Thing belonging to the folid Foundation, wherein the good Chriftian re- fembles a wife Builder is, his digging till he comes to a Rock, to lay his Foundation upon, . Now this Rock, I take to be Faith in Chrift : for it is he that heareth thefe Sayings of our Sa- viour's; that is, he who becomes his Difciple, he that liftens to and believes his Dodtrine. This is the Foundation of all ; and includes thefe two Things : Firji^ The faving Nature of Chrift's Doctrine; and then, the Efficacy of Hearing or Believing it : Two Things ad- mirably fitted to lay a Foundation for a good and happy Life. Firjl^ I fay, the faving Na- ture of Chrift's Dodrine, JVhofoever heareth thefe Sayings of mi?ie ; there is a mighty Virtue both •in Chrift, and in his Dod:rine ; He only has the * Words of Eternal Life \ and, the Words which I [peak unto you^ they are Spirit^ and they are Lif\ fays he. Firji, Abftrading from the ex- plicit Confideration of the Chriftian Dodlrines, the Faith we have in the Perfon of Chrift, is a good Foundation for all the following Super- lliudiure of religious Pradice. For as when the People of Ifrael in Egypt, were once fa- tisfied in the Perfon of Mofes^ that he was duly autho- XXII.] The mfeBuilder.M AT. Yll. 24-, 2 s. 333 authorized by God to conducS them to the Land of Promife, by the Miracles which he wrought, before they knew any thing as yet of the Ex- cellency of that Law, which he afterwards de- livered to them, they had then Foundation enough for that Faith in his Conduct, upon which they adventured themfelves and all their Concerns in that Expedition -, fo every one who was acquainted with the Perfon of Chrift, and faw and believed the Miracles he wrought, had Foundation enough for the Superftrufture of Chriftian Dodlrine and Pradtice. And much more they, who, from the heavenly Voice at his Baptifm, believed him to be the Son of God 'y for whofoever believes this, is well difpofed and prepared to believe all his Doc- trine, and to live according to it. And if this Foundation can be well laid, only from the Be- lief of Chrift's Perfon, the Founder of our Re- ligion, how much more from the exprefs Belief of the great Articles of our Faith 5 fuch as God's Works of Creation and Providence, the Redemp- tion wrought by Chrift, his Refurredlion from the Dead, his Afcenfion to Heaven, his furnifh- ing his Church with the plentiful Gifts and Graces of the holy Spirit, the Immortality of the Soul, and Refurredion of the Body, the Judg- ment to come, an Eternity of Happinefs prepared for the Believers, who walk according to this Faith 5 and an Eternity of Mifery for the Unbe- lievers, and wicked Livers. What a noble Foun- dation is all this for the Superftrudlure of a good Life ! and how impoffible for any one, who firmly believes thefe Things, if he ads confiflently to 334 ^he wife Builderl [SeRM.' to his Principled, not to live a good Life! This is then the laying the Foundation on a Rock, which will very well bear this noble Superftrufture. But now, fuppofing the fame Super ftrudlure to be built, not upon the Foundation of Faith in Chrift, but upon fonne worldly Confiderations, as the fair Life of an Hypocrite is ; it is an eafy Thing to imagine what follows here, that in a Day of Adverfity, the Foundation of worldly En- couragements failing, this Superftrufture of good Life will all fail too. 3. The ^6/WThing belonging to a folid Foun- dation, is a firm Refolution to follow our good Principles with a fuitable Pradice ; not only in a Time of Peace and Quietnefs of the Church, but when we muft take up our Crofs and follow Chrift. Ye may perhaps think this belongs more to another Part of the Similitude, between the Succefsfulnefs of the good Builder and the good Chriftian ; namely, the Proof of the Solidity of his Religion, beyond that of the Hypocrite, in that it flood firm againft all Shocks and Trials, than to this of the good Foundation of Faith in Chrift j but I think a Refolution at leaft of Conftancy to the pradical Part, muft enter into the Defcription of the Foundation itfelf ; for as our Saviour elfewhere defcribes the wife Builder, and one of the firft Meafures he takes, to be the fitting down, and counting^the Coft, and weigh- ing all the Dangers and Difficulties ; ib this Foun- dation cannot be well laid without a View of the Difficulties we are to undergo, and a firm Refolution, with the Grace of God, not to be overcome by them. Odierwife it is to be feared, that Triak and Temptations affaulting us by Surprize, XXII.] "the wife Builder. Mat. VII. 24,25, 335- Surprize, will be too ilrong for our weak Faith. So much for the fecond Thing we were to confider in the Succefsfuhiefs of a good Chri- flian, his laying the Foundation on a Rock, which is his firm Faith in Chrift. III. The third Part of the Succefsfulnefs of a good Chriftian, defcribed in my Text, is in the Superftrudure of a good Life. This is put here as a Part of his Succefs and Felicity, as well as of his Duty; and it follows very naturally from laying a good Foundation of Faith in Chrift. For all Virtue may be eafily built upon the Be- lief of Chrift's Dodrine, I mean the Dodrine of this very Sermon on the Mount ; the excellent Morals here taught, with the Belief of the Pro- mifes and Threatnings relating to a future State therein contained, and the Means of Grace di- reded to. And when good Life is built upon this holy Faith, what a ftately Strudture and Pile of Building does it make ? The good Chri- ftian has the Comfort to reap the daily Fruits of his Labour, in fubduing his Corruptions, in re- moving that Rubbifh, and then in rearing the comely Fabrick of all Chriftian Virtues, not only fuch Virtues as are calculated for a Time of Peace and Quiet; for thefe the Hypocrite can likewife feemingly put in Pradice ; but the other more difScult Virtues, which are neceflary to en- counter Perfecution, and all Hardfhips from the World, as well as fome ftrong evil Habits, fixed in our corrupt Natures, or acquired by long Cuftom. When we thus add to our Faith, Vir- t;ue, and make a regular Progrefs, learning one Virtue '336 ^loe wife Builder. [S e r Mi Virtue after another, and one Degree of Virtue after another, it is like making a ftrong Build- ing of well polifhed Stones, and other well fea- foned Materials, with all the Finifliing and Orna- ments of the beft Artifts, both comely to the Sight, and commodious for Habitation. IV. The fourth Part of the Succefsfiilnefs of the good Chriftian, in this his fpiritual Building, is in the Firmnefs and Durablenefs of it, in that it flood firm againft all Shocks and Trials. Now this is not fo to be underftood, as if a good Chri- ftian were altogether impregnable againft Sin in this World, or that Temptations never made any Impreffion upon him ; but only, that he is not totally overthrown by any Temptations, fo as to become either an Apoftate to the Chriftian Faith, or totally overcome by vicious Pradlice ; as a well built Houfe may, by Strefs of Weather, have fome of its Tyles or Shingles blown off, which may be eafily repaired afterwards, while the Houfe itfelf ftands -, fuch Damages are not like the overthrowing the Houfe itfelf, when it was built upon a bad Foundation. Now it is no hard Matter to apprehend the Reafon of the different EfFeds of Perfecutions, or other great Temptations, upon the Religion of the Hypo- crite 'y for that all his Religion was built on a flight, fandy Foundation. Such, for Example, is the Principle of being always of that Religion, which is uppermoft in the World, and has the moft fecular Honours and Wealth annexed to it. This being a flippery Foundation, which is only contrived for fair and Summer Weather, mufl naturally give Way to the great Storms of Perfecution I XXIL] The wife Builder. MAT.Ylh2^,2S. 337 Perfecution and other Temptations, fet forth here by the excellive Rains, Floods, and Winds afTaulting that Houfe. Some ingenloufly con- jecture, that by thefe three, the falhng of the Rains, the coming of the Floods, or Freilits, and the blowing of the Winds, are meant the feveral Ways that Temptations prevail ; namely, by their Suddennefs, their Impetuofity, and their Importunity 5 by which three^ the Devil eafily overfets the weak Foundations and flight Build- ings of fafliionable Religions, outw^ard Civilityj imperfeft Refolutions, and good, but feeble De- lires, which are no more able to abide the Shock of fuch Batteries, than a flight Damm is able to reiift a ftrong Frefh or Current. V. The laft Part of the Succefsfulnefs of a good Chriflian is, that his Religion, like a well built Houfe, anfvvered the Ends of a lading Ha- bitation : It is not to ferve a Turn in this World, as a great many take up a ProfefTion, and per- haps drive on violently in it ; but it is a Religion fitted for Eternity. And as a well contrived and well built Houfe, after all the Trouble and Ex- pence of building, yields a Man abundance of Eafe, Conveniency, and Accommodation, and fweetly anfwers all the Defigns of the Builder; fo it is with this Building of Religion, whent it is folidly laid on good Principles, and an hand- fome Superflrudure of all Chriflian Virtues built upon it ; and when it hath refifted the various Shocks of Temptation in this World, it will afford a lafting, and quiet Habitation to all Eternity. Vol, IV. Z So 33^ The wife Builder. [SerM So much for the Succefsfulnefs of the Labours of a good Chriftian, as far as it is defcribed in the Text, by comparing him to a wife Man, who built his Houfe upon a Rock; and the Rain defcended, and the Floods came, and the Winds blew, and beat upon that Houfe ; and it fell not, for it was founded upon a Rock. I find Time will not allow our confidering the Defcription here given of a bad Chriftian, who is one that heareth Chrift's Sayings, and doth them not, nor the Unfuccefsfulnefs of his Labour -, which I muft therefore refer to another Opportunity. The proper Ufe we are to make of what has been faid, is, to confider ferioufly the Happinefs of that Chriftian, who, to his Knowledge and Faith of Chtift's Dodrine, adds fincere Obe- dience to his holy Laws. Let us lay the Foun- dation of our fpiritual Building aright in our Faith in Chrift, that is, in a ferious Belief of his Dodrine; then, upon this Foundation let us fuperftrudt all manner of Chriftian Virtue ; and whatever Defeds we difcover from Time to Time by the Prevalency of Temptations, let us continually repair them by Repentance ; and not only fo, but let us always ftudy to add new Ornaments of Chriftian Graces to our Building in Religion, and to keep thofe fliining and bright which we have. For if our Foundation is ever fo well laid, and Chriftian Virtues ever fo well fuperftrudted, as Houfes that are not kept clean and fweet by conftant Care and Diligence, will quickly grow noifome, like nafty Prifons; fo it is with our beft Buildings and Labours in Reli- gion ; if there is not a conftant, daily Care to purge XXII.] The wife Builder, Mat, Vll, 2^^ t^l ,339 purge out the Filth of Vice, and to brighten our Graces and Virtues, all Things will quickly run into great Diforder. And if the Devil can once lull us into this Drowiinefs and Security, we ihall quickly be in the Cafe of Solomons Sluggard with his Houfe. EccLx, 18. By much Slotbfulnefs the Building decayeth^ and through Idlenefs of the Hands the Hoife droppeth through. To all other Properties then of a wife Builder, let us add this of a continual Diligence to keep every Thing in good Order and Repair, according to the Advice of the Apoftle St. Peter ^ with which I fhall con- clude, 2 Pet, i. 5. Giving all Dilige?ice, fays he, add to your Faith ^ Virtue ; and to Virtue^ KnoW' ledge ; and to Kfiowledge^ Temperance -, and to Temperance^ Patience -^ and to Patieiice^ Godli- 7iefs ; ajid to Godlinefs^ Brotherly-kindnef ; a?id to Br other ly-kindnefsy Charity, For if thefe Things be in yoUy and abound^ they make you that ye fhall neither be barren^ nor unfruitful in the Know^ ledge of our Lord Jefus Chrifl. To him, with the Father, and the Holy Ghoft, &c. Z 2 SERMON 340 [Serm. SERMON XXIIL Mat. VII. 26. A7id every one that heareth thefe Sayings of mine ^ and doeth them not^ p?aU be likened unto a foolijh Man^ which built his Houje upon the Sand, V. 27. And the Rain defcended^ and the Floods came^ and the Winds blew, and beat upon that Houfe : and it felly and great was the Fall of it. The Fourth Sermon on this Text. AFTER the Defcription of a good and wife Chriftian, with the good Succefs of his Labours, which we had in the two preceding Verfes: Here follows now the contrary Defcrip- tion of a bad Chriftian, together with his Impru- dence, and the Unfuccefsfulnefs of his Labour, Thefe are the three Points I (hall fpeak to from the Words 5 namely, I. The Defcription of the bad Chriftian 3 he is one who hears our Saviour's Docftrine, but obeys it not ; that is, he contents himfelf to be a profefTed Scholar of Chrift, without fmcerely endeavouring to live up to the Chriftian Dodrine and Precepts. 2. His XXIII.] I'he foolifiBuilderM AT MU.26,2y, 341 2. His Imprudence ; he is like a fooliJlD Man^ which built his Houfe upon the Sand. 3. His Unfuccefsfulnefs ; the Rain defcended^ and the Floods came^ and the Winds blew, and beat upon his Houfe 3 and it fell, and great was the Fall of it, I. We are to confider the Defcription givSI here of a bad Chriftian ; he is one that heareth our Saviour s Do5irine, but doth not reduce it into Pradlice. In which Defcription, there are two Things to be confidered. 1. Something this bad Chriftian does, both to fatisfy himfelf and others that he is a Chriftian ; and this is defcribed here by his hearing of Chrijl's Sayings, 2. Some- thing in which he is deficient, and that is, he is but a bare Hearer, and not a Doer of Chrift^s Precepts. I. The Title or Character of an Hearer of Chrift's Sayings, fignifies in general, a Difciple of Chrift's, and comprehends all that belongs to the receiving Knowledge and Inftrudtion in the Chriftian Dodrine. So that fuch Perfons may have all the following good Qualities, (i.) They may have entred themfelves Chrift's Difciples, and have given up their Names to him, and be called Chriftians. (2.) They may have been baptized in his Name. (3.) They may be emi- nent Profeflbrs, and very zealous in owning the Chriftian Caufe. (4.) They may be great Pro- ficients in the Knowledge of the Dodlrine of Chriftianity. (5.) They may be eminent Teach- ers, Defenders, and Aflerters of this Dodtrine to others. (6.) They may carefully obferve all the external Rites and Ceremonies, and Sacraments Z 3 of 342 The foolijl:) Builder. [Serm. of the Chrlftian Church. (7.) They may yield too a partial Obedience in many Things, efpecially fuch as are not inconfiftent with their Liifts and carnal Interefls. So far a mere Profeffion of Chriftianity will carry them. But nov/, 2. Let us confider wherein this bad Chriftian ^ deficient 3 namely, in his Obedience to our plviour's Precepts : He heareth theje Sayings of Chriji^ and doeth them not. But now, becaufe it is certain the bare ProfefTor of Chriftianity yields fome fort of Obedience to our Saviour's Precepts, here lies the Difficulty, to open up this Mark of Obedience fo clearly, that we may know how far it is a certain Mark of a good Chriftian, and how far the Negled: of it is the Character of a bad one 5 for as the Knowledge of this is necef- fary to the underftanding of the Text, it will be likewife of excellent Ufe in a Chriftian Life, to guard us againft all thofe other falfe Marks, from which we believe ourfelves good Chri- ftians, when we are not 3 or bad Chriftians, when we are good. There are three Marks of Obedience, by which w^e may know that it is of the right Stamp; oamely, when it is fincere, univerfal, and con- ftant. All which want fome Explication to fet them in a true Light. (i.) I call that Obedience y5';?r^r^, which is performed with a pure Eye to God, and which proceeds from a firm Behef of his Promifes and Threatnings \ for though, I doubt not, it is very lawful to take in the Confideration of other Mo- tives to Obedience, fuch as are all the evil Con- fequences of Sin in this World, and all the good Confequences of Virtue \ yet the rnain Wheel in a I y^lL\\\?^T:hefooliJh Builder Mat yU. 26, 27. 343 all this Affair fliould be, the inward Love and Fear of God, and all the reft are to be admitted but as inferior Confiderations ; and whenever they fail, we are to proceed in our Obedience notwithftanding. (2.) I call that Obedience univerfal^ which doth not pick and choofe to obey this, and to difobey that Commandment, but diligently la- bours to comply with every Duty ; not but that the moft fincere Chriftian is guilty of the Tranf- greflion of fome Commandments more than others, and has much more ftruggling with his own evil Nature and vicious Habits, to live up to the Obedience of fome Duties, more than others; but ftill the good Chriftian excepts no Duty out of his Care, indulges himfelf in noVice, fo as to reft quietly in the Pradice of it, but takes true Pains to overcome every Corruption, and to learn the Exercife and Habit of every Chriftian Virtue. (3.) I call that Obedience conjianf, which is not taken up by Fits and Starts, but is an uni- form Tenour of Life ; not that all good Men are at all Times equally in the like good Temper, or that they never faulter in their Obedience, and are never overcome with Temp- tations ; but that they do not fall away into a Courfe of Difobedience, but aim at and endea- vour a fteddy, and uniform, regular Courfe of Duty ; and upon every Trip or Tranfgreffion, make hafte to recover themfelves by Repentance, and Amendment of Life. From what has been faid of the true Chara- cters of Obedience, we may eafily gather, what is to be meant by fuch as profefs Chriftianity, Z 4 but 3 44 ^^- ^ f^^^'^P Builder. [Se r m.' but add not Obedience to their ProfeiTion. Bat that yc may know them the better, I (hall briefly diftinguifli them into feveral Sorts or Claffes. (i.) There are fome, who, though they pro- fefs Chriftianity, are meer Scandals to their Profeffion, and make no Confcience of living according to it. Whether they go upon a ftupid Inconfideration, as if Profeffion alone, without good Life, could anfwer the Obligations of their Religion 5 or whether they have wrong Notions of Faith, feparating it from good Works; or whether they depend upon a future Repentance and Amendment of Life, it is certain, that at prefcnt, they give up themfelves to the Service pi"' their Lufts, and make no Confcience, and are at no Pains, to- live holy and good Lives ; what- ever it is thefe Men build their Hopes of Salva- tion upon, it is certain, it is a Bottom and Foun- dation which will utterly fail, and all their Hopes will certainly perilli. (2.) But paffing by this profane and openly wicked Sort of Chriftians, there are others, who make a much better Appearance, and abftaia from all grofs Vice, and comply, at lead out- wardly, with all Duty ; but all this they do, not out of the Love and Fear of God, or any Regard %o 2l future State, but purely from low carnal Ends, and the better to carry on their worldly Interefts. But thefe People generally live in fe^ cret Wickednefs, as having no Fear of God to r^ftrain them, where their worldly Intereft does not oblige them to Duty. Thefe are fecret Hy- pocrites, and if they rife up to any Hopes of Pappinefs in a ftiture State, it is an eafy Thing to fee how thefe their Hopes are built upon a wrong yL^W^ThefooIiJlj Builder Mat Nil, 26,27; 345 wrong Foundation, and will fail them not only in the great Day of Accounts, before a Judge that is the Searcher of Hearts; but whenever they are to undergo any great Trial in this World, on account of their Religion. (3.) There is a third Sort, who come much nearer to the Kingdom of Heaven, and yet mifs of it, and they are fuch as believe the Chriftian Religion, and have a good Opinion of it in all its Parts, and do many Things to comply with the Precepts of it, yet live in the Pradice of fome beloved Sins, and voluntarily indulge them- felves in that Pradice 3 without earneft Endea- vour, by the Ufe of the Means of Grace, to con- quer and overcome them. I confefs if this Re- mainder of finful Pradice were an involuntary Thing ; if we were driving againft it with our moft fincere Endeavour, and for that End trying all the Means of Grace, and were only pulled back with the Violence of our Corruptions, it might be then interpreted in a more charitable Senfe; but if it is indulged and acquiefced in, and no En- deavours, at leaft no vigorous Endeavours, ufed againft it, it is like a negleded Leak, which en- dangers the finking of the Ship. In this Senfe we are to underftand what ?it. James faith, Chap, ii. 10. Whojoever JJoall keep the whole Law, and yet offend in one Point] he is guilty of all. This one Point, as appears by the Context, is one of the great Commandments; for it follows imme- diately ; For he that /aid. Do not commit Adul- tery ; faid alfo. Do not kill. Now if thou commit no Adultery, yet if thou kill, thou art become a "Tranfgreffor of the Law, By which Dodrine it appears plainly, that the indulging ourfelves in the 346 ^hefooUfi Builder. [Serm, the Pradlice of any known Sin, is inconfiflent with a State of fincere Obedience. So much for the Defcription both of Obe- dience and Difobedience, from which we may know whether we are good or bad Chriftians. The only Difliculty in Enquiries of this Nature is, when a very ftrong Corruption meeting with a weak Faith and feeble Repentance, and uncon- ftant Refolutions, there is a long Struggle be- tween the Flelh and the Spirit, and it is uncer- tain which of them fliall at laft prevail 5 and in- deed it is hard to determine this Cafe, as long as the Perfon is thus almolt equally influenced by two fuch oppofite Principles. The only fure and comfortable Way of deciding this Contro- verfy is, not to halt long between two Opinions, but to make hafte out of this dangerous State, and by frequent and fervent Prayers, and dou- bling our Diligence in vigorous Endeavours to grow in Grace, and in every good Work, and to gain fuch an entire Vidlory to the Spirit over the Flefli, as may give us the Comfort that we are the Children of God, as walking not after the Fkfi, but after the Spirit. II. After the Defcription of the bad Chri- flian, which is taken from his evil Prad:ice ; we come now to ih^fecond Thing contained in the Words *, namely, his Imprudence, defcribed here by the Similitude of a foolifli Builder, He is like a foolifh Mariy fays my Text, which built his Houfe upon the Sand. For underflanding this Part of the Text, it will be neceflary, I- To XXIIlO'72'^>o/{/7^5?///^^r.MAT. VII. 26,27. 347 1. To difcover fomething of the Nature of thefe fandy Foundations, upon which Men build their Hopes of Heaven. 2. The Folly of trufting to them. I. As to the fandy Foundations, our Saviour has given us here a general Charader of them ; namely, that they are all fuch Dodrines, upon which we build up our Hope of Heaven, with- out being at the Pains to pradife Chriftian Du- ties. This General will include a great many Particulars under it, which it would not be im- proper to infift upon, if I had not already men- tioned moft of them from fome of the foregoing Texts, as when I guarded you againft the per- nicious Dodrines of falfe Prophets; and when I difcovered to you the falfe Hopes of them, who are brought in pleading their Faith and high Profeilion, and their preaching and working Miracles in Chrift's Name, who yet will be dif- owned in the great Day of Accounts as Workers of Iniquity. And therefore all I fhall now do, fhall be to caution you in general againft this Stra- tagem of Satan's, which he has very dexteroufly managed under a great many various Forms and Shapes ; which is, to take Men off from that m*ain, moft neceffary Part of Religion, Obe- dience to the Precepts of the Gofpel ; in which Defign he finds a treacherous Partner in our own Hearts, which are glad to ftrike in with any thing that will excufe us from the Difficulties of Chriftian Obedience to thofe Precepts of Per- fedion which our Saviour has given us. O how welcome are all thofe Dodrines which either di- redly, or in their Confequences, tend to perfuade uSj that we may be happy hereafter, without being 3 48 T!ke fooUJh Builder [S e R M. being at the Pains and Trouble of living well here. This has introduced ftrange Opinions and Pradices into the Chriftian Church. This has difpofed feme Men to believe, that we fhall be adjudged to eternal Happineis and Mifery, rather by fome hidden Decrees of God, than by the Rules of his revealed Will, though mofl: exprefsly contrary to holy Scripture. This has made the Dodrine of the Antinomian, and So- lifidian, and Fiduciary, which places Mens Hopes in believing, without doing and obeying, find Place in the World. 'This has made Men lay fo great Strefs on orthodox Opinions, though their Lives are no better than thole of the rankeft Hereticks : This has made us take every flight Sorrow for Sin, though never forfaken, for the true Repentance required in the Gofpel -, and imperfedt Refolutions of Obedience, for Obe- dience itfelf This has made a Death-bed Re- pentance to be fo much depended on, and the Example of the Thief on the Crofs, who, in all ProbabiHty, had no Opportunity before, of being acquainted with Chrlll, or his Dodrine, fo con- fidently applied to them, who have all their Life long been acquainted with the Dodtrine of the Gofpel, and have utterly negleded the Practice of it. This has made fuch a Dependance on the Church, or Society and Party to which we ad- did ourfelves, when we take little or no Care to live up to the Rules eftabliflied by all Churches. It is fufficient to guard usagainft thefe and all fandy Foundations of that Nature, that our Saviour has at once condemned all fuch Dodrines, as build any Hope of Salvation upon any thing lefs than a confcientious Pradice of our Saviour's Dodrine, 2, But XXm.]ThcfoolifhBuildcrMArMl\,26,2j. 349 2. Bat having {hewed you the Nature of thefe fandy Foundations, in the next Place we are to enquire into the Folly of trufling to them. Our Saviour, in my Text, compares the Chriftian who hears thefe his Sayings^ and doth them not^ to afoolijh Ma?2^ ivho built his Houfe upon the Sand. The Folly of this Adion appears in divers Things, in which the Similitude will likewife very patly anfwer. i. Here was an Error in the Foundation, which is more dangerous than an Error in the Superltrudlure. 2. Here was a fatal Incon fide- ration, to build an Houfe only for the calm fair Weather, which happened to be at the Time of laying the Foundation of it, without taking a View of thofe Storms, aud Tempefts, and Land- Floods, which afterwards might aflault it. 3. In Confequence of this Inconfideration, here was a moft egregious Piece of Folly, in laying out a Man's Money, and Trouble, and Pains, all to no manner of Purpofe. Now anfwerable to thefe three Branches of Folly in building, the Folly of venturing our Salvation, without vigorous En- deavours after Obedience, may appear in thefe three Things. I. The Error of placing our Hopes of Salva- tion on any Thing without Obedience to the Precepts of Chrift, is a fundamental Error, and is never to be retrieved by any other Arts and Inventions. The World indeed has offered at a great many Inventions to make up this De- feat 5 but nothing could ever do. The Jews and Gentiles both were very profufe in the Cofllinefs of their Sacrifices, which when feparate from good Life, God by his Prophets often told them how little 350 'ThefooUfi Builder. [Serm. little they Cgnified : Ifa.i. ii. To what Purpofe is the Multitude of your Sacrifices unto me ? Jaitb the Lord : I am full of the Bur 7it -offerings of Rams ^ I and the Fat of fed Beafis^ and I delight not in the Blood of Bullocks, or of Lambs, or of He-goats* And to thefe Sacrifices, are added the other cere- monial Parts of their Religion, and all are equally rejeded, when feparate from Holinefs of Heart and Life. 'The new Moons and Sabbaths^ the calli?2g of Affemblies, I canjiot away with, it is Iniquity, even the folemn Meetifig, Tour new Moo?2s, and your appointed Feajis, my Soul hateth ; they are a Trouble unto me, lam weary to bear them, ver. 13. And all this was becaufe of their Immoralities, their Hands were full of Blood. And in order to their purifying, inftead of Sacrifices and Ceremo- nies, they are exhorted to Amendment of Life : Ver. 16. Waffd you, make you clean, put away the Evil of your Doings from before mine Eyes^ ceafi to do evil, learn to do well, feek Judgment, relieve the Oppreffedy judge the Fatherlefs, plead for the Widow ; and upon thefe Terms they are Dromifed Pardon of Sin ; Come now and let us reafon together, faith the Lord-, though your Sins be as Scarlet, they Jh all be as white as Snow \ though they be red like Crimfon^ they fhall be as Wool. If ye be willing and obedient, ye fhall eat the Good of the Landy but if ye refufe and rebel, ye fhall be devoured with the Sword : for the Mouth of the Lord hath fpoken it. There is a great Number of Paffages in the Prophets to the fame Purpofe. I (hall quote but one more j and it is, I think, a very remarkable one, both to fliew that no coft- ly Services or Sacrifices would have been ftuck at, and XXIIL] "The fooUjh Builder M AT Nll.26a7. 35^ and that nothing would be accepted without Obe- dience to the moral Precepts : It is Mic, vi. 6. Wherewith JJjall I come before the Lord, and bow 77iyfelj before the high God"? Shall I come before him with Burnt-offerings^ with Calves of a Tear old? will the Lord be pleafed with T'houfarids of Rams^ or with T^ en T^hoifands of Rivers of Oil? Shall I give my Firfl^bom for my T^ranfgrefjion^ the Fruit of my Body for the Sin of my Soul ? The Anfwer to all thefe extravagant Inventions is this : He hath fiewed thee^ O Man^ what is their Authority was the ordinary Authority of the 'Jewifid Church, which though at that Time very corrupt, yet our Saviour advifed the People, Mattb, xxiii. 2. to fubmit to it. But whenever there came a Prophet, that is, an immediate Meffenger from God, that was reckoned an Au- thority much fuperior. And that they commonly reckoned our Saviour's fuch an Authority as this, appears by their Sentiments of him, which they now and then uttered -, which were, that be was a Prophcty and a great Propbety and fometimes, that Prophet which Jhould come into the World \ that is, the Meffiah. (2.) By his fpeaking with Authority, I believe, may be meant, his deli- vering thofe Divine Truths with a Serioufnefs, Gravity, and Majefty fuitable to the great Weight and Importance of them, and not drily and cold- ly, as the Scribes did the Dodtrines about their Traditions and Ceremonies. Now we know there is a very great Difference in this Matter as to the Influence which the fame Dodrine has upon the Hearers, when delivered by an extra- ordinary good Man, that firmly believes himfelf what ^66 The good EffeBs of this Sermon on [SerM,' what he deHvers to others, and by another, who dehvers it with an Air of Unconcernednefs, and feems not to value or regard, whether it makes any Impreffions upon the Hearers or no. But efpecially we have all Reafon to believe, that our Saviour had a moft extraordinary Energy or Power in delivering divine Truths^ beyond not only the jfewiJJj Scribes, but beyond all other Men ; as the Officers told the chief Priefts, giv- ing that for the Reafon why they had not appre- hended him, as they had been commanded,- John vii. 46. Never Man, fay they, fpake like this Man, And a great deal of Reafon there is for it ; for no other Perfon underftood fo well th^ Hearts of Men, to fpeak Home to them ; nor did any Perfon underftand fo well, or had fo right a Senfe of the Worth of Souls, or of the Impor- tance of thofe Truths, which make for the eter- nal Salvation of them. (3.) By his fpeaking with Authority, or with a powerful Influence, fo as to touch the Hearers, may be meant, the in- ward Grace, which accompanied his outward Preaching: As the two Difciples travelling to Emmaus obferved, concerning his Difcourfe with them in that Journey, Luke xxiv. 32. And they /aid one to another^ Did not our Heart burn within us^ while he talked with us by the Way, and while he opened to us the Scriptures? Our Saviour had Power, (as the original Word, i'^^aU^ here lig- nifies) both to command what Meafure of Grace he thought fit to go out with the Word preached, and had Power Hkewife over the Hearts of Men to open them, that they might receive what Meafure of it he thought fit. So much for the good XXIV.] the Hearers. Mat. VII. 28, 29: 367 good Qualifications in the divine Teacher, which proved fo efFedual on this Occafion. I {hall make but one Obfervation more ; namely, IV. Concerning the good EfFedts of this divine Sermon on the Hearers of it, intimated in thefe Words, 'Tbey were aftoniJJjed at his Dodirme. There are two Things I would briefly obferve from this Part of the Text 5 namely, 1. The great inward Impreffion this Sermoa made. 2. That this Imprefiion was not upon one or two, but generally upon all, or at leaft the greateft Part of the People. The People were ajloniped at his Doctrine. I. Let us confider the great inward Impreffion this Sermon made. This is fignified to us in that Word which we tranflate Ajionifhed, It feems to me much more emphatick in the Original, e^^.TfAj^cxTOi'TO, that is, they were finicky terrified^ ajlonifhed, and mightily wrought upon^ for all this the Word fignifies: And that this was a work- ing the right Way, appears from the very next Verfe, in the beginning of the next Chapter, which tells us, that when he ca?ne down from the Mountainy the Multitudes followed him. They were certainly fmitten ; for tho* they had come a great Way, and had been now fome Days from Home 5 and though now in this Sermon, they were undeceived as to their carnal Expectations from the Meffiah's Kingdom, and all the Wealth, Eafe, and Luxury they had hoped for from it; yet all this does not difcourage them, but they are refolvecj to flay with him, and become his Difciples. 368 ^he good Effedls of this Sermon on [Serm. Difciples. But I need not carry the Matter fo far, the Scripture being filent, whether this pre- fent Impreffion went fo far as a full Converjion: The Defign of the Evangelift feems to be only to acquaint us with the prefent Impreffion this Sermon made upon their Hearts and Spirits; which was enough j if duly cultivated, to make a thorough Converfion, and entire Profelytes of them. They were ftruck, they were awakened, they were pricked in their Hearts, they were brought to a Difcovery of their Error, and to a Sight and Senfe of their Duty ; and it looks very well that it is not faid of any of them, that they were ofifended, and deferted Chrift, but the quite contrary ; that inftead of difperfing, when the Sermon was ended, they kept following of him Hill. Now this great Impreffion here taken No- tice of, belides the Power and Energy of the Preacher, which has been obferved already, dif- covers to us two good Qualities in the Hearers, which are well worthy of our Imitation ; name- ly, that they had been very attentive ; and that they had done nothing to obftrud the Influ- ence of the good Dodtrine upon their Hearts and Minds. For want of which good Qualities it is, that the beft Dodtrine commonly proves but like Water fpilt upon the Ground^ and fo iis quite loft to the Hearers. For if the Mind is unattentive, and wandering after any other Ob- jedls or Projedts, or if it is fleepy and drowfy, that it do not both throughly underftand, and deeply ponder and lay to Heart the good Doc- trines, which are propofed to it ; or if under- ftanding and adverting to them, through any Prejudice XXIV.] the Hearers. Mat. VIL 28, 29; 369 Prejudice to the Teacher, or the Do(fl:rines, they are not kindly admitted into the Heart, it can- not be expected they will have the good Effeds here mentioned ; far iefs produce the full Harvefl of Amendment of Life. But, 2. It is yet ftranger, that this Impreflion was fo general, not upon one or two, but upon the Body of the People. T^be People ivere ajloniflocd athisDodlri?2e, It is a very rare Thing that there are fuch mighty Harvefts of whole Multitudes at once gained over to Chrift; yet feveral In- ftances we have of it in our Saviour's and his Apoftles Days, according to the Prophecy of the Pfalmifl, PfaL ex. 3. % People Jkall be willing in the hay of thy Power. And, IJa. ix. 2. T^he People that walked in Darknefs^ have feen a great Light, And now for Application. It were much to be wifhed, that our Chriftian Congregations had more of the Spirit of thefe Primitive ones, that they were affifting to one another in ex- citing, by good Counfel and Example, to the Exercife of all Chriftian Virtues. But, alas, we are fadly degenerate j for inftead of conferring together upon the good Things we hear in the Publick Affemblies for Teaching and Worihip, we think all is over fo foon as we get out of Church, and that there lies no further Obliga- tion upon us to exhort one another to Love and good Works^ or to put in Practice any of the good Things we learn in publick; but do ra- ther help what we can to wear off* all Senfe of them, by fuch a triflin^>; or finful Converfation, as is only apt to diffipate Devotion, and all Vol. IV. Bb ferious 370 Y/?t? good EffeBs of this Sermon on [Serm. ferious Senfe of Religion^ and to encourage us to lead a carelefs inconfiderate Life. Thefe Hearers were not foon weary of their great Teacher's Company ; what they had learned, only quickned their Appetite for more; and they refolved to cultivate the good Beginnings they felt upon their Spirits, by going along with Chrift, and by obferving and following his Example as well as his Dodrine. This is one great Point of fpiritual Prudence, when- ever we find any good ImpreiTions made upon our Minds, not to run prefently into promif- cuous Company, or to betake ourfelves imme- diately to our worldly Affairs, but either to go alone, and by Meditation fix in our Hearts what we have been hearing with our Ears ; or elfe if we can find a pious well-difpofed Friend, to confer with him about what wc remember, and obferved mofl tending to Edi- fication. Alas, how few have we in our Days, who are thus ftruck and pricked at the Heart with any Sermons they hear, or have any lafl- ing Impreffions made upon their Spirits from the befl Dodtrine that can be preached to them ? This fame Sermon on the Mount, which made fuch Imprefiions on the Hearers in thofe Days, how coldly do we now read, or hear it read and explained ? Or if a Ser- mon makes any prefent Impreffion, how quick- ly is it gone ? For if we like it ever fo well, and afford perhaps to fay it was a very good Sermon, that is all; we take no Tinie to apply it to our own Ufe, and to fay, I mufl amend fach and fuch a Thing from what I have XXIV.] the Hearers. Mat. VII. 28, 29. 371 have heard to Dayj I am convinced I am in an Error, let me now fet about the amend- ing of it, while the Remembrance of it is frefh, and the Conviftion lively upon my Spi- rit. Thefe are Things of great Confequence, and the Text gives us a fair Opportunity for them, that we be excited to Attention, that we hear without Prejudice the moft touching and awakening Truths, that we cherifh and cul- tivate fuch Convidions and Admonitions as our awakened Confciences do fuggeft, upon the hearing of Duty fairly reprefented 5 and that we endeavour to make Application of what is faid, all of us to our own Hearts and Con- fciences, and take Care to make fuitable Amend- ment and Reformation of our Lives. This is the Way to reap Benefit from all Sermons, not to mind fo much carping and cenfuring of fuch little Things as we may perhaps think deferve Cenfure ; but to. mind the cenfuring of ourfelves, where we are convinced we de- ferve it, and the cultivating thofe Convictions to a thorough Reformation and Amendment of Life. I have now done my Part as to the Expli- cation, not only of this Text, but of the whole Sermon on the Mount. I fliall think my Labour well beftowed, if I can but leave you convinced of this one Truth, that it con- tains the choiceft Rules of Life, and fuch, that if ye will duly weigh them, and medi- tate and pradife confcientioufly upon them, ye fhall not fail of attaining to a true Chri- £ b 2 Aian 372 I'he good EffeBs of this SermoHy Sec. ftian Life here, and the Kingdom of Heaven hereafter. Which God of his infinite Mercy, indue Time, beftow upon us all, for his dear Son Jefus Chrift's fake. To whom, with the Father, and the Holy Ghoft, be all Praife, Honour, and Glory, Might, Majefty, and Dominion, for ever and €ver. Amen, F I IV I Ss A N INDEX O F Scriptures quoted in thefe Four Volumes, There being many Paffages of the Holy Scripture explained in this Work, it was thought neceflary to add the following Index of the Scripture-Quotations in all the Four Volumes, that if any one would know the Senfe of any of them, he may eafily turn to it. The firji Figure Is the Chapter^ the fecond the Verfe^ the third the Volume^ the fourth the Page, Genesis. c. Ver. V. p. 2 20 Ill 280 9 6 II 137 i8 5 III 164 — 19 II 68 19 4, &c. I 310 20 6 III 128 26 28 II 333 32 10 IV 155 39 7 II 215 — — 10 — 240 43 31 Ill 164 4S 3 ■^ zez Exodus. C. 16 20 23 24 34 Ver. 8 20 2 4 4» 5 9 22 Ill II IV III IV P. 263 424 34 173 402 '95 108 163 Leviticus. 19I 17 I lU^^ IV II 1 104 An Index of the Scripture-^ofatiom, c. 19 J Ver, V. i8 II .1 IV P. 402 217 261 Numbers. 16I 13 351 30 I (393 [I lOO Deuteronomy. 6 6 IIV .— 13 II 7 4 — - 8 5 III — »7 I III 10 i?o II ^3 5 IV H 7, 10 I 18 18 II 22 1,&C. — — 21 — 23 17 — — 18 — — 25 17 II .^ 19 . — 29 29 III 30 II IV 32 4 III 10 II «— II IV Joshua, 22|II,&C|IV 23I 7 In ^1 340 401 116 512 174 346 261 208 12 402 217 217 217 400 400 410 189 194 160 83 346 Judges. i| 6 |IV| 23 I Samuel. 7| 5, 6 |III|z56 I 24 I1VI229 P. 394 63 lOl 352 238 394 172 294 430 229 2 Samuel. 16 j 10 I I J283 19! 26 |IV| 17 c. P'er. V. 13 9 I 15 22 II 35 IV 17 45 III 18 7 I 22 18 I 24 16 II 25 4, &c. III — . 6 IV II I — 37 III Kings. 3 5,&c. III II 4 I H 12 IV *7 15, &c I 18 26 III — 27 III 19 2 I lO 1 — II, &c I 21 20 I 405 232 157 214 75 93 394 394 270 396 I Chron. 28 9 IV 29 10 III 13 I ^ 16 I 147 206 205 511 2 Chron. i«| 7 361 16 IV IV I II 84 86 207 Ezra. 8 J 21 |III|Z56 An Indey: of the Scriptur£'^otations, NeHEMI AH Ver. i V. Ill P. 256 III 372 Job, 9 I 315 10 III »95 21 I 123 III 270 4 I 383 II ,36 7 II III 5 II 207 12 I 213 16 III 108 I II 265 16 I 213 1 1 11 H5 21 III 94 7 I 271 PsA LMS. 4 III 9 III 16 IV 5 I II 3 JI 4 II 3 II 4.5»6 IV 25 I III IV I IV 10, II III I III 9 I IV \o III 194 118 24 »54 103 122 337 265 139 216 232 25 137 207 345 428 269 125 363 iy: Ver. ^. p. 27 n I 34» 34 9» 10 III 345 412 — 12,13 II 123 IV 21 . — 15,16 I 188 36 I,&C. III 50 6 III 372 37 3 I 185 III 363 -— 5^ I 332 — 5>6 I 303 — 9 I 152 — 1 1 I »5» — • 25 I 185 — 26 I 209 39 I II 265 41 I I 208 — 2 I 209 — 3 I 209 42 5 IV 137 45 6,7 III 194 46 I I 342 5» 9 II 250 55 6 I 16 22 III 116 58 2 III 240 62 9 III 208 i — 12 I 217 II H5 66 18 IV 149 69 1 IV 138 10 III 256 — 32 IV 230 78 34 III 169 80 17 II 275 97 I III 208 u I 188 350 354 102 4 I 208 103 13 III 118 189 IV f 169 — 19 III 137 ' — 20 III 159 106 44*46 II '9S 107 no III 112 118 119 An Index V, 127 133 137 139 142 146 H7 Ver. 8, 15, 21,31 3 10 4, &c. 9 5 8 32 36,37 97 120 136 I 3 S 2 2 15, &c 3 7 - 8 III IV I I I IV IV IV III IV I I III I III III IV III I II III of the Script ure-^otaf ions. 212 369 462 208 342 209 140 155 155 330 218 136 135 71 272 390 94 140 108 372 380 416 372 Proverbs. 2 19 II 227 3 I II 232 5 IV "^M — 9 I 209 — 16 II 233 __ 28 I 204 — 33 I 186 4 7 III 402 18 I 408 _ 23 II 159 5 3 ir 237 8 II 240 ___ 10 11 233 — II II 231 6 6 II 433 .__ 25 II 216 , 2g II 233 — 27 II 239 — 33 II 234 7 22 I 232 2l 26 11 227 232 c. Ver. V, 8 10 III 9 7, 8 IV 10 3 I — 9 I , — 19 II 1 1 3 I — 13 1 — 25 I 12 16 I — 19 I 13 3 II 10 I — II I — 25 I 14 16 II 29 I 15 I II — _ 3 III 8 IV ' 15 I II III — 17 I 16 3 III ._ 7 II — 13 I — 21 I 17 12 IV 14 II — 22 III 18 6,7 II — 24 I 19 1 1 I ^__ 17 I — III 21 23 I — 24 I 22 3 II — 6 I — 24 I II IV — 28 I — 29 I. 23 27 I 29 I II — 31 II Aj2 Index of the c. Ver. r. ^ 24 10 I 298 12 II H5 — 16 I 190 25 12 IV ■ 72 113 — ' *3 II 172 — 21 II 193 26 I I II 65 — »7 I 265 18 I 266 — 20 I 265 28 9 II ^11 IV 148 — 20 I 122 III 269 — 27 I 209 29 3 II 233 9 IV 47 31 3 II 232 ECCL ES. 2 ''2 Ill 358 — 26 III 359 5 2 II 335 III 85 95 — 3 II 361 — 19 I 210 7 6 I 341 24» 25 II 228 — 26 II 224 9 2 II 335 II III 407 10 1 I 468 II 94 - — 4 II 186 — 7 III 327 — 18 IV 339 11 6 IV 124 Scripfure-^otatmis. Isaiah, 3 II III 4 I 5 II IV 433 177 124 1^5 c. Fer. F. I IO,&C IV n,&c IV — 13, &c I — 15 IV — 23 II 3 16 II 8 20 II 9 2 IV 22 H II 26 1 1 I 32 8 I 33 ^5 I 42 3 HI IV 45 23 II 49 15 III 55 e.7* II 57 20 I III 5S I II 4 III — 5,&c. III . 10 I 65 5 IV 66 I II p. 182 350 491 149 124 36 369 207 461 201 186 408 170 347 »74 2C9 264 350 352 124 249 248 256 20 3 5 354 Jeremiah. ^ 10 II — . 13 III 4 5 8 2 7 7 II JI II 9 I 2 11 II 13 3 23 I II 15 10 I 22 ^5 IV 32 19 ni 433 106 3^4 330 433 249 124 171 27S 396 198. HS Lame NT AT. 3 1 30 I n|379; Cg An Index of the Scripture-^otations. EZEKIEL. c. Fir, F. H 4 IV i6 30 II 33 II IV P. 87 227 233 Daniel. 2 44 III 4 27 I 9 3 III 12 3 I 11 IV HOSEA. 6 III II I II 17 IV 6 III Joel, 14 13 III 87 208 256 364 68 107 128 231 219 262 256 248 263 Amos. 6| 3 I Ih98 MiCAH. 61 6 |IV|35i Habbak. 31 17 I I114 I h7 Zech. 5 1 4 1 III 321 Malachi. c. r^r. F. I 6 Ill 2 »5 II 3 2, 3 I . — 9 II — 16 I p- 114 285 299 321 300 Matthew. I 25 II 2 3 I — 16 I — 19,20 21, 22 I 3 7 II IV 9 II 4 10 III 23,24 25 I 5 3»4.?» 6,7,8, 9, 10 I """ 9, 10 I J3»H I 16 1 111 IV — — ^7 I IV — • 20 I III — 22 IV — 23 IV — 40 II — 44 II — 48 HI 6 H I 11 — 15 11 .— 19 II — 25, &c I ' 26 II 267 60 60 60 80 243 16 106 52 53 54 64 64 65 89 5 127 309 65 304 65 400 30 149 199 194 »i5 211 396 .177 360 99 213 41^ An Index of the Scripture-^ofatiofis. c. Fer. V. p. C Ver, Z'. p. 6 3»'3^ Ill 116 13 22 I 103 ^- 33 — 85 III 318 129 ' — 29 IV 27 7 II — 119 — 38 II 369 J 74 H 13 — 213 — 12 I 480 '5 II — 157 II 5 H IV 46 »— 21,22 i6 13 — 121 23 — 55 — 24 I 294 — H I 73 309 — ^l — 297 382 — 26 — 73 — 27 II H5 — 28 — 71 17 21 III 256 — 29 — ^? 18 4 II 444 56 — 6 — 228 8 I — 71 — 7 I 241 — 19 — 70 — 8. 9 II 258 — 20 — 308 — i5,&c — 173 — 21 — 75 Ill 222 9 2 — 54 — 32 — 235 — 15 Ill 255 19 17 IV 230 lO ? I 106 — 21 11 444 — 16 — 308 — 22 I 118 II 242 — 28 — 369 IV 71 II 68 — 21 I 308 — 29 I 332 — 23 III 224 20 I,&C. — 370 356 — 20 — 56 — 24 I 308 — 22 — 118 — 27 — 45' 343 — 29 Ill 94 — 23 — 372 344 — 26 II 191 — 32 I 465 21 9 I 57 — 34 — 308 — 22 IV 146 — 40 — 402 22 5 I 118 — 41 — 364 — II II 76 — 42 — 205 — 16 — 213 Ill 24 — 40 — 5 II I I 93 23 2 IV 64 — II — 482 — 3 II 60 — »3 II 5 — 6,7,8 — 95 — 20 I 366 — 7»8 IV 49 — 21 IV 234 — H III 74 — - 22, &c II H7 251 12 50 — 416 IV 234 >3 8 Ill 3S8 — 15 II 95 19 II 369 "- i6,5:c — 79 r^ ^ 33J CC2 An Index of the Scripture-Dotations. c. 14 '5 16 19 20 21 r^r. V. p. 34>35 Ill 117 414 I I 351 2 — 380 i3,&c IV 146 29 I 316 I IV 28i 5 I 512 12 II II 13 I 382 H II 416 3 I 299 4 — 316 24 IV H7 33 I 299 23 II 444 II I 284 36 II 381 37 I 57 12 — 6i 17 Ill 108 '5 I 298 21,22 Ac IV rs. 41 Acts. J 6 I 11 3 15 12 III 75 25 4 34 I 118 120 5 I, &c. HI 7 430 41 I 295 337 343 6 I _ '\i — 2 4 III 76 62 — 7 I 76 7 51 1: n 32| 346 194 9 I 3 i 76 c. 9 10 II 12 13 H 24 25 r^r.. F. p. 16 I 343 4 — 214 28 II 401 26 I 76 5 — 299 2, 3 Ill 257 27 IV 117 45 — 117 8,&c. I 435 509 9 — 54 15 Ill 108 113 22 I 323 23 III 256 25 1 299 23 — 436 25,28 Ill 372 28 — 108 30 I 435 32 IV 114 19 u 265 22,23 24 I 283 318 382 29 I 324 34 — 106 Ill 321 16 II 6; II II 383 Romans. 9 II 29 I 32 II 17 IV 3» II 4 I 2 I III 3 I 5 — 7 — 23 — 6 II 9 — 350 228 52 288 35 360 355 182 327 340 217 360 247 27 An Index of the Scripture'^iotations. Ver. ^. p. 8 15 III 181 - 35 I 294 - 36 — 342 9 H Ill 194 2 4 — 220 - 8 I 353 III 28 - 10 II 191 - 12 I 341 - 17 II 375 - 18 I 236 II 178 186 194 - 19 III 227 "" 20 II 173 193 3 3»4 IV 8 4 II 129 381 III 227 - 7»8 I 1169 "* 9 IV 186 i88 — 10 — 188 - II I 4^6 4 I I 438 IV 266 4 26 27 44 — 12 — 44 16 — 93 17 II 82 — 17,18 19 I 262 - 19 — 496 5 2 — 496 — H IV 122 6 17 I 262 i IV 266 I Cor. II 26 I 117 1 184 ! 1 1 lnl 2I3r C. Ver. ^. 2 14 III 3 7 I 4 3 II 5 IV — 9 I 5 6 II II I II 6 7 ^ — 9, &c. I II — II I 7 32 III — 33 — 8 8 — 9 19, &c II 25, &c I — 26 III — 27 — 10 6 II — ■ 31 I III 13 4,&c. II •"— 12 I IV 15 8, &c. I 19 — ^_ 25 II — 53 IV ■'^ 58 I II 16. H — 2CC >R. I 12 I — 18,19 II 4 4 — 5 I IV 10 II — 17 IV 6 10 I 8 12 — 9 I — 5 Ill •» 6 I ~ p. 292 368 J5I 27 450 241 424 122 192 199 415 229 478 357 319 255 34S 287 407 247 434 496 130 171 228 231 508 120 322 207 228 368 153 i»7 367 308 231 146 35^ 137 20£ 205 292 ■36s An Index of the Scripture-^wtafiom. p. 203 257 350 140 156 137 354 GaLATI ANS. c. Fer. r. 9 7 I XI 27 III — 31 II 12 7 IV „ , 10 I 13 II — 20 I 5 7 \l 29 19 20 24 2 9 IS I IV II III II IV I IV II I II I II IV I III 249 271 350 118 181 108 275 123 323 260 229 272 384 247 439 125 202 40 S 410 Ephesians. I 12 2 i8 26 28 31 I 21 I III I III II I II I III II III I 360 182 478 182 191 435 107 201 264 384 437 c. Ver. V, I 15 8 10 I — II IV — 18 I p. 4c;o 368 285 295 323 286 Philippians. 354 354 136 343 191 192 262 408 432 IIS 117 117 449 262 354 103 116 32s 387 139 154 168 479 122 270 22 374 COLOSSIANS, 3 18 I 23 — 29 3 II H>i5 I III 2 i6!.7 IV II t I 6 III IV 8 I II 13 17 III II I 3 2 III 5 II III •— 12 II III «^ 14 II •— 16 I IV 263 229 268 307 384 243 44S 4? 7 '^An Index of the Scripfure-^otatiom^ c. 1 r.r. r. p. ^ I I 450 ^ 6 ■~~" 413 I Thes. 2 6 I 50S 3 8 IV 230 4 5 I 43S 11, 12 III — 12 I 479 5 II — 411 12 IV 122 — '7 „ — »54 — I7>i8 — 141 — i8 Ill 212 2 Tl^ [ES. 3 I Ill 138 6 IV 9 — « II III 321 — H IV lOI 1 TiMC )THY. I 19 I 421 2 III 207 — 1,2 I 264 — 2 III 83 — 8 II 181 4 8 I 153 II 310 III 412 — 12 II 61 — 16 — 61 5 5>6 — 225 — 20 — 124 — 21 1 174 6 3 IV 266 — 6 I ^57 ""■ 9 ~~~ 122 123 268 — 10 — ^S7 Ill 270 c. 6 Fer. II 16 17,18 19 18 III I III P. 165 228 212 267 123 205 27 2 Timothy I 10 I 2 22 — 24 II 3 5 I — - 12 — 4 13 I, &c. IV 6 I .^ — 10 III Titus. 8 I 13 II 16 I 4 — 9 — Ill II, 12 i3»H I 12 IV 15 2 _ II 10 IV 483 .65 422 323 324 16 355 276 165 124 422 437 469 24 484 29s 10 ^71 118 Hebrews. 12 I 13 I I II 10 I 10,11 12 Dd 439 411 417 368 280 216 380 — 368 An Index of the Scrtpture-^otatiomi c. 6 II 12 13 Fer. r. p. C. Fer, ^. p. 12 I 285 2 10 IV 345 469 — '? I 218 IV 325 — 16 — 199 16 II 347 ^ 17 II 395 25 I 380 3 2 — 445 23 III 407 IV 91 24 I 411 •— s^ I 243 497 — 5. 6 II 204 IV 99 — H I 263 25 I 499 4 3 IV 150 33 — 450 — 4 III 313 34 — 337 5 10 I 401 353 — » 12 II 339 I — 359 348 6 Ill 98 366 IV 146 168 ■ 19 I 411 438 26 III 25 II 69 39 I 382 IV 107 I — 284 — 19,20 I »9S 295 II 65 I Peter. 2 I 124 3 359. 296 I I 1 352 327 7 10 III 116 15 II III 449 14 28 I III 245 399 ^ 17 18 II I 146 483 5 I 121 2 9 ""— 432 186 •— 12 — 468 III 412 — " 13 — 168 22 I 417 3 9 II 158 410 Jam — 16 I 468 ES. 4 I — 285 383 2 I 327 — 3»4 — 311 353 — 8 IV 82 4 II 444 — 12 I 285 5 IV 139 318 6 — 146 — 13 — 367 153 •— 15 — 479 9 I 353 IV 41 13 III 194 5 5 II 117 17 IV 151 191 21 — 73 241 26 I 265 — 7 I 105 5 »»7 nil 325 184 1 413 yin Index of the Scripture-^iofations. 2 Peter, c Ver. r. I 5 IV 2 H II •— 22 IV 3 13 I I John I III 2 IV 2» 3 III lO I 17 — 21 IV 22 — I — p. 237 295 339 215 119 109 230 IIS 263 122 149 148 9 240 20 4 12 P. 109 436 IVI229 3 John. -I 4 I I|354 JUDE. — I 21 I I I226 Revelat. 367 367 370 367 370 146 229 7 9 I I 22 3 4> 5 12 11 — IS — Dd 2 A N AN ALPHABETICAL TABLE Of the chief Contents of the Four Volumes of S E R M O N S. ^he Nufnerical Letters fignify the Volume^ and the Figures the Page. Where there is but one Figure^ it is the Page of the Volume next mentioned before. ABaiement of Sin ^ will meet with Abatement of Punilhment. II. 148. Actions. All Aftions take their Tinc- ture from the Heart. III. Kind Aclions in order to Re- conciliation. II. 172. Jdjuration. The Manner of Adminiftring an Oath among the Jews. If. 345. Admonition. (See Fraternal Cor- reptio)/) . To whom not to be admini- llred. IV. 72, f5V. From bad Men unfuccefsful. Aims we fhould have in it. 125. Ought to be fealonable. 123. Adultery. Caution againfl: it. II* 296. A fufiicient Caufe of Divorce. 301. Adverfary. (See Enemy). Who meant by him. II. 1 84. His Company not to be rafhly abandoned, 185. Jileans to be reconciled to him. 187, and 194. Love of an Adverfary, how ^ to be attained. 187. ' Courtefy and Civility to him. 190. Not to infift on the utmoft Pundilio of Right with him. 191. The evil Confequences of not agreeing with him. 197. Adverfary. Our Duty to him. II. 388. l^c. The Difficulties of it anfwer- ed. 389. The good Effefts of it to- wards Reconciliation. 394. •*' The forgiving an Adverfary an excellent Sign of a good Temper of Mind. 395. An unforgiving Temper pro- ceeds from bad Principles. 396. What INDEX. I What occafions the bad Con- ftrudlion of all our Adver- faries Words and Anions. IV. 51. JIffahility and Courteoufnefs. I. 149. Jge. The prefent Age compared with the Primitive Chri- ftians. II. 27. Aged. (Sec Old Per/om.) Their Duty to the Younger. I. 416, iffc. Jgur\ Wifh, commended. III. 428. Almfgi'ving recommended. III. 26. Rules about it. 28. Vain-Glory to be avoided in it. 16. They are worfe than Jews who negle(5l it, 19. The outward part of it com- plied with by the Pharifees. 18. Amen, explained. III. 215. Ananias and Sappbira, their Sin. III. 7. 49. Aftge/s a Pattern of Obedience. 158. Anger. The meek Man flow to Anger. I. 149. Moderation in Anger. 150. Shortrefs of Paffion. 150. The firfl Amotions of Anger. 11. 107. Anger the iirft flep to Mur- der. 108. Several Reafons againll it. 108, &c. 120, i5'c. Means to conquer it. 1 10, ^c. Angry with his Brother. Ex- plained. II. lOI. Annihilation of the Soul. Not to be expefted. IV. 227. 234-. Anoint thine Head, l3c. Ex- plained. III. 2c;2. Antinomians and Polijidians. The Danger of them. II. 23. Antithejli. Often explains the Meaning. H. 359. Often ufed for Comparifon. III. 262. Anxiety y defcribed and difTwaded. III. 318. 343. An Enemy to all worldly Comforts. 348. Inconfiflent with a Belief of Providence. 375, i^ c. The Folly of it from David's Cafe. 428. Apojiates and Blafphemers. To be punilhed. IV. 261. ^, Seek, and Knock. Ex- plained, IV. 136. They are three Degrees of Earnertnefs, 137, AJk and it fhall be given you. This Prpmife explained. IV. 144. 155. AJfe'verations. Uled by Chrill. II. 30. High AfTeverations and Oaths forbid. 365. Aftonipment. The People's A- ilonilhment at Chriit's Doc- trine, IV. 367. Aujlerities ot" the Church of Rome. IV. 211. Authority, Our Saviour's teach- ing with Authority. IV: 364. The Danger of following Au- thorities without Examina- tion, I. 30. Preface, Aixjakening of the World to a Confideration of Chriilian Religion, an eifeft of Per- fecution. I. 300. BAckhiting. The Evil of it. 11. 118, Bad Chriftians. The feveral forts of them. II. 52, t^fc. Bajlsfulnefs betrays to finful Com* pliances. IV. 3.JQ. D d 3 Beam* INDEX. Bea?n. The Beam in our own Eye. IV. 34, &c. 50. Bearing the Crofs. How rare. III. 393. Beatitudes. The Purport of them. I. 63, 64. The Beatitudes particular Vir- tues. 221. Oppofite to Mens carnal No- tions of Chriil's Kingdom. 221. The Promifes annexed to them, all dillinft. 1 83, i^c. Behold the Fowls of the Air, ^c. Explained. I. 102. Beneficence, A Part of Mercy. I. 199. Beneficence and Friendfliip to an Adverfary. II. 193. Blindnefi. A wilful Blindnefs. IV. 202. Bod^. Our Bodies Machines or Clocks of God's Invention. Ill- 333- The Refurreaion-Body fitted for Immortality. IV. 228. Body, how improved in the future State. 230. Bounty. A Property of Charity. I. 204. 365. Bo-vcels of CompafTion. I. 198. Bread. How it depends on God. in. 336. Bre'vltyt of the Rule of doing as tLve ^,,vould he done by. It helps both Underilanding and Memory. IV. 188. Briheu to be guarded againil. II. 274. i:^^ Broad Way. IV. 212. Brotherly hovt. III. 414. Builder. The wife Builder. IV. 327, ^c. 329. The foolifh Builder. 340. Alamiiies. Incident to hu- man Nature. I. 194, ^c. Calling. An unlawful Calling to be abandoned. II. 273. And unlawful Ads in lawful Callings. II. 274. Calmnefs. Inward Calmnefs. I, 148. Candle. How the Gofpel is 3 lighted Candle. 1. 454, &c. Care, A principal and fecon- dary Care. III. 327. Our chief Care not to be about inferior things. 372. What fort of worldly Care is allowed. 328. Care for the future, how far allowed. 422. Cafes of our Duty to our Neigh- bour. How they may be decided. IV. 186. Caufe. Without a Caufc. Ex- plained. II. 105. Cenforioufnefs. Of the Pharifees^ IV. 2. 4. &c. Againfl Chrift. 52. Cenforioufnefs defcribed, 12,' &c. In fome Cafes lawful. 16. 39. Attended with fevere Judg- ments from Men. 20, ^c. Judgments of God againft it in this World. 23. and in the next. 25. Aggravations of this Sin, 26, ^c. Evil EiFedsofit. 37. Arguments againft it. 44. This a common Vice. 57. . . Cenforioufnefs to ourfelves commended. 78. The Cenfarious Man, blind as to his own Faults. 38. 42. Ceremonies are left under gene- ral Rules, and are alterable. I. 254. Charity. (See Mercy). The Manner of fhevving Chari- ty. I. 203, d5f. Stirring up others to it. 199. Charity t N D E X. Charity doth not impoverifh us. f. 212. To be in Chanty, necefTary in order to the Acceptance of our other Services. II. 177. Without it no Piety. 179. Charity and Meeknefs in or- der to Devotion. 181. • Charity in doing good. III. 266. Charitable Foundations. 415. A Regard to Chrift in Cha- rity. I. 205. Cheerfulnefs. In fufFering. I. 336. This defcribed. 338. The Benefits of Cheerfulnefs. 342. Cheerfulnefs as oppofite to Anxiety, a Remedy againft all the Difafters of Life. III. 350, Cffr. 357. Chrijiiariy and Chriftianity. Chriftian Religion com- mended for it's Purity. I. 222. Chriftians compared to the Spirits Chemills extrad out of Flowers and Herbs. 412. The effects of Chriftianity in the primitive Times. 415. Chriftianity the laft Difpen- fation. 422. Chriftians without the Spirit contemptible. 424. Chriftians without Praflice, unfavory and ufclefs. 423. Chriftians by Birth defcribed. 429. Chriftianity a Myftery of Godlinefs. 484. It's Advantages beyond the Jewifti Religion. II. 91. It's Care of the prefent Peace and Happinefs of the World. II. 183. Chriilians in their private Capacity, taught in the Sermon on the Mount. 343 . Chriftians fhould exceed others in all Virtue. 434. Many Chriftians take up with low Degrees of Virtue. II. 452- How Chriftianity contributes to eafe us of all Troubles, external, internal, and e- ternal. III. 356. Chriftianity a pradical Science. IV. 307. Church. The Degeneracy of the modern Church. I, 441 . Church of England vindicated from countenancing Pro- phanenefs. II. 370. The Security of the Church. III. 214. The flourifhing State of it prayed for. 141, ijc. Our Relation to any particu- lar Church, not fufiicient to Salvation. 409. Circumfiances. Our Circum- ftances to be complied with. HI. 363. Our former Circumftances to be confidered, to find out our prefent Duty. IV. 194. City on an Hill, exph.ined. I. 445- Ci'vil Governments. Their Power in Externals of the Church. 257. All Forms of Civil-Govern- ments to be lubmitted to. 257. Ci'vility and Friendfhip. The good Confequences of it. II. 117. Commandment the Third. Ex- plained. JI. 311, ^V. Wrong Interpretations of it, 326, ^c. Commandment the Sixth. The Jews their Interpretation of it. 100, iSc. D d 4 Chrift's index: Chriil's Interpretation of it. I02. Commandment the Seventh. Ex- plained. 2IO. i^c. Chrift's Improvement of it. 212. Opinions of the Jewiih Doc- tors about it. 211. Commandment the Ninth. (See Judge not.) Commandments the Eighth and Tenth. (See Poor in Spirit, and Hungering after Righ- ieoufjiefs.) Complemetits and Flattery. II. 363. Communicati But of fraternal Admonitions. 72- Dogs and Swine, who meant by them. 72. III. 123. Jyiminion. Not founded in Grace. I. 256. Drutikennefs and Intemperance To be avoided. II. 162. /)«(?/)• condemned. 138. Duty. Better explained by the Gofpel. I. 481. II. 436. The exterior the Shell; thd interior the Kernel of Du- ty. II. 158. All common Duties due ta Enemies. 420. But not the particular Duties of Friendfliip. 421. Duty often left under general Rules. III. 283. E EAST Inventions to creep out of the Difficulties of Religion.. IV. 207. 214. EffeSis. Remitting our EfFeds to Heaven. III. 284. EleBion and Reprobation. IV,' 246. 'HAIKI'A. Signifies Age, Vi- gour, and Youth. III. 347, ^c. Encouragements. Chriftians have the greateft Encourage- ments. I. 483. Ends. The different Ends of Virtue and Vice. IV. 224. Enemies. The Love of Ene- mies. II. 398, &c. 444. How the Love of Enemies was underftood by the Jewifh Dodlors. 400, ^ ftian Virtues. 238. The Difference of it from Hypocrify, Cowardice, and Lazinefs. 236. Forms. Set Forms of Prayer. The Lawfulnefs and Ufe- fulnefs of them. III. 8q. &c. For-jjardnefe INDEX. Fffwardnefs in Charity com- mended. I. 203, 204. Foundation. Sandy Foundations defcribed. IV. 347, &c. FovjIs of the Air. They fow not, &c. Explained. III. 339» ^^• Chearfulnefs, not Idlenefs to be learned of them. III. 340- /V^z/^rK^/Correption and Admo- nition. The Duty of it. IV. 10. 95, &c. How difficult it is. 66. Rules as to the Pradice of it. II. 102, &c. From bad Principles con- demned. 67, &c. A general Defcription of Fra- ternal Admonition. 97. A more particular Defcrip- tion of it. 97, &c. How to be adminiftrcd. 102, &c. Particularly recommended. 105, &c. Who are excepted from it. 109, &c. 1 17, &c. Freedom and Opennefs in Chri- flian Profeffion. I. 451. Friends. The Difference betwixt the Love of Friends and the Love of Enemies. II. ^ 387. Good Men God's Friends. 416. Direclions for the Choice of Friends. 417. Self-Love will carry us to be kind to Friends, 429. Friendfhip recommended by the Gofpel. 431. A Friend wanting to fhew us our Faults. IV. 120. Such a Friend is to be en- couraged. 121. Till all be fulfilled. E:fplained. II. 39. FuIJiUed. GEneral Expreflions In Scrip- ture, how to be limited and interpreted. II. 347. Gi've to him that afketh thee. Explained. II. 385. 396, Glorifying our Father in Heaven. Explained. I. 425. The Glory of God to be intended in all our good Works. 505, &c. What things make for It. 506. It does not interfere with our Happinefs. I J I. 214. The aiming at God's Glory, no Hindrance of Bufmefs. L 513. God"*^ feeing In Secret. How unfuirably we a6l to this Belief. III. 67. V/rong Notions of God In Prayer. 80. God free from the Imper- feftions of earthly Parents. 109. ' God loves to be afked for good things. IV. )[65, &c. His love to us like a Father's to a Child. 161. All the Duties of the iirft Table confequent upon our Belief of God's paternal Affedion to us. 166, &c. God's Jullice. 174. Good to be rendered for evil. II. 386, &c. Good Life. Exhortation to it. 11. 24, &c. Good Offices. Many Ways of dealing in them. II. 393, &c. Good Works naturally different from bad. I. 4S7. The Aim we are to have in them. 493. I N D E X. To be fo contrived that the Glory of them may re- dound to God. I. 507. External good Works, how ufeful for worldly Ends. III. 20, &c. Go/pel more perfedl than the Law. II. 40. Grace. Encouragements to Growth in Grace. I. 367. 373- How vaftly Grace may be improved. III. 160. Preventing Grace to be pray- ed for. 198. Grace conveyed by the Ufe of Means. IV. 132. Not given all at once, but as we want it, and by the ufe of Prayer. 132. The right Difpofitions for ob- taining it. 135. The Scantinefs of it, our own Fault. 164. The Irrefiflibility of it con- futed. 247. And the Impoflibility of lo- fing it. 248. Grace compared to a foreign tender Plant. 248. Graces brightened by Perfecu- tion. I. 290. ' Graces are Signs of God's Favour. II. 422. Gratitude to God a Property of Charily. I. 205. Chriftians have the greateft Obligations to it. 483. Gratitude to Friends a com- mon Virtue. 11. 427. H II Allowuing God's Name. Explained. III. 123, &c. Particulars comprehended un- der it. 1 25. Why this the firft Petition of the Lord's Piayer. 132. Ufeful Leflbns following front this Petition. 133, &c. How this regulates all our other Petitions. 135, &c. 144. Happinefs eternal defcribed. IV. 232. Hajie. Making Hafle to be rich. in. 269. Hearers. The right Hearers of Chrift's Doftrine. IV. 315, &c. Several bad Hearers repre- hended. 315. Bare Hearers of Chrifl's Doc- trine without a fuitable Pradice. 341. 344. Chrift's Hearers commended. 369. Heart. To be fet on the right Objea. II. 159. The Influence it hath on the whole Man. III. 283. Heathen. What a good Exam- ple is to be fet to them. III. 146. Their Ignorance as to a future State. 379, Hea