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'/(els of Prudence for the life of Touvg People.
DISCOURSE
O N T H E
Wifdom of the Serpent and the Innocence of the Dove ;
In which are recommended general Rules of Prudence ; with particular Dire&ions relating to Bufinefs , Convention , Friendlhip, and Ufefulnefs.
" ir ■
By NATHANIEL LARDNER.
Publifhed at the Defire of ibme Friends.
L O N D O A:
Printed for Richard Ford, at the Angel-, in the Poultry. MDCCXXXV, Price 6 d
Matth. x. 16.
Behold, J fend you forth as Jheep hi
the midjl of wolves : be ye therefore wife as ferpei?ts> and harmlejs as doves.
HIS advice is found among i}ltrojuc„ thofe directions, which our tion- % bieiled Lord gave his difciples, when he fent them from him upon a commiflion in his life- rime here on earth. The fie twelve ft /us . r , fent forth) and commanded them, faying : 5-8. Go not into the way of the Gentils, and into any city of the Samaritans enter ye not : But go rather to the loft Jheep of the houfe of Ifrael And as ye go, preach, faying The kingdom of heaven is at hand. Heal the Juky caft out devils: freely ye have re- ceived, freely give.
A 2 'Tic
4 Counfels of Prudence.
introduce >Tis reafonable to conclude, that the V-vnJ dilciples received this commiflion with much pleafure and fatisfa&ion, accounting it a great honour done them, and conceiv- ing at the fame time fond expectations of honour and acceptance wherever they came. They were to carry with them very joyful and deferable tidings; That the king- dom of heaven zvas at hand: They were em- powered to confer very great benefits, and were required to do all freely, without re- ceiving any gratuity. The limitation in their commiflion could not but be a high recommendation of it: the good news was. to be publi fried to Jews, and them only 5 not to GeniiU, nor to Samaritans.
But our Lord thought not fit to difmifs them without fome particular counfels and directions, which would be of ufe to them now, but efpecially hereafter j when their commiflion fhould receive an enlarge- ment, both with regard to the fubjecl mat- ter of their meflage, and the perfons to whom they were to carry it. And he judg- ed it needful to give them fome hints of a different reception from what they thought of, and fome cautions to be upon their guard, that they might not afford anyjuft
ground
Counfels of Prudence. 5
ground for mifconftru£tions or injurious re- Intrt^c" fle&icns, nor do any thing that fhould C^v-v^ tend to draw upon themfelves a difagree- able treatment. He therefore tells them : Behold, I fend you forth asjheep in the midjl of wolves. You mean well yourfelves, and you think well of others. But I muft fore- warn you, that many, to whom you are going, have felfifh and malicious difpofi- tions, and are fubtle and artful. For which reafon you are to be cautious and prudent : Be ye therefore wife as ferpents, and harm- lefs as doves. Maintaining your prefent innocence and integrity, decline dangers as much as poffible, and take care not to give any ground for reflection upon your conduft.
This advice then of our Saviour to his difciples will give me juft occafion to re- commend fome rules and direftions of pru- dent conduct and behaviour to thofe who are entering upon the ftage of aftion in the world. In doing which I fhall take this method.
I. I fliall reprefent the nature of prudence,
JI. I fhall fliew the neceffity, grounds and reafons of prudence. III, ]
6 Counfels of Prudi
ence.
HI. I intend to lay down fome rules and directions concerning a prudent conduct with regard both to our words and actions.
Mature of *• * ^ia^ reprefent trie nature of pi ii Prudence, dence. In general, it is a difcerning and employing the moft proper means of ob- taining thofe ends which we propofe toour- felves. He who aims at his own advance- ment is prudent, if he contrives a good fcheme for that purpofe, and then puts in praetifethe feveral parts of it with diligence and difcretion. If the end aimed at be the good and welfare of others, in any parti- cular refpecl ; then prudence lyes in taking thofe methods which are moft likely to promote the advantage of thofe perfons, and in doing that in the way left prejudicial to ourfelves, and moft confiftent with oui fafety.
It is an important branch of prudence to avoid faults. One falfe ftep fometimes ruins, or however greatly embarafles and retards a good deflgn. Therefore prudem conduct depends more on great caution and circumfpeclion than great abilities, A
bright
Cotmfels of Prudence. h
bright genius is neceflarie for producing a Mature tf fine compofition. Courage and prefence CrZZj of rnind are needful for a hazardous under- taking : But circurnfpe&ion alone, fuch caution as fecures againfterrours and faults, makes up a great part of prudent conduft, by preventing many evils and inconveni- ences.
Prudence likewife fuppofes the main- taining of innocence and integrity. We may not negleft our duty to avoid danger. The principal wifdom is to approve our- felves to God, and 'tis better to fufFer any temporal evil, than incur the divine dif- pleafure. Thefe difciples of Chrift were to go out and preach, faying : The king- dom of heaven is at hand. That was the work afligned them by their Lord and matter, which therefore it was their duty to perform, and they could by no means decline. But they might do it in the way which would left expofe them to inconve- niences, and was moft likely to fecure ac- ceptance for their meflage and themfelves. This is prudence*
We are not out of a pretenfe of difcre- tion to defert the caufe of truth. But we are to efpoufe it with fafety, if we can ;
that
8 Counfels of Prudence.
p™d7jf thatis, maintain it in the way left offensive Ksv^J to others, and left dangerous to ourfelves. Nor have we a right from any rules of prudence to ufe unlawful methods to ob- tain our end. Our end is fuppofed to be good, and the means muft be fo likewife, Thus far of the nature of prudence.
Rcafonsof "* ^ would now fhew the neceflity, Prudence, grounds and reafons of prudence. Thefe are chiefly the wickednefs and the weak- nefs of men. The former is the reafon which our Lord refers to. Behold, I fend you forth asjheep in the midfi of wolves: Be ye therefore wife as ferpents. 5Tis upon this ground likewife, that St. Paul recommends Eph.v. the pra&ife of prudent caution: See then that ye walk circumfpeBly, not as fools, but as wife, redeeming the time, hecaufe the days are evil. Some men are malicious and de- figning, enemies to truth and virtue, and to all thar are hearty friends of either of them. Good men therefore are obliged to be upon their guard, and make ufe of fome methods of defenfe and fecurity. O- thers are weak and fimple, and therefore liable to be milled and impofed upon by the infinuations of the fubtle and malicious.
Nay,
15, 16.
Counfels of Prudence. 9
Nay, if there were no bad men, yet ^fins of there would be need of a prudent behavi- l^vO" our, becaufe fome who have not much re- flection or experience are apt to put wrong conftructions upon harmlefs actions.
And this leads us fomewhat farther into the nature of prudence, and to obferve a particular, which could not be fo well ta- ken notice of, before we had obferved this ground and reafon of it. For a great part of prudence lyes in denying ourfelves, fo as to keep fome way within the limits of virtue. A good man, if all about him were wife and good, might be fecure in his innocence alone. It might then be fufficient to mean well, and to purfue di- rectly the good ends he has in view, with- out doing any harm in the profecution of them. But now, on account of the weak- nefs of fome, he muft not only be innocent, but he muft alfo obviate mifconftruftions and mifreprefentations.
We may perceive this in an inftance or two. Our Saviour directs his difciples at the eleventh verfe of this chapter : Into zvhat- foever city or town ye enter, enquire who is worthy, and there abide till ye go thence. This is more particularly expreffed in ano- B tber
i o Counjels of Prudence.
Rp^s ^ther Gofpel : In the fame honfe remain, eat- ^r^r^J ing and drinking fuch things us they give : go Luke x. 7. not from koufe to houfe. They had not then in the Eaftern countries houfeS of public entertainment. And it was ufual for men of good difpofitions, fuch as our Lord terms worthy, to entertain ftrangers. The difciples were fent two and two, they were not to make a long abode in any place, and would not be thought burdenfome by any that were worthy, or hofpitable men. But our Lord charges them not to go from houfe to houfe, or remove from the place they had firft reforted to. This perhaps might be fometimes done very reafonably. But our Lord does now in a manner abfo- lutely reftrain his difciples from acting thus, whatever fome others might do; that they might not give any the left ground of fufpicion, or infmuation, that they were curious about their entertain- ment.
It was upon this principle that the A-
poftle Paul went yet farther, and in fome
places, particularly in Greece, waved his
right to a fubfiftence from thofe he taught.
1 Cor. ix. As he obferves to the Corinthians : If 0-
1 2' then be partakers of this power over you, are
not
Counfeh of Prurience. l I
mt we rather? Never thelefs wt have not K™f°-?s ■
J > rruuna.
itfed this power, but fuffer all things, left Ky^r^J vejhould hinder the gofpelofChrif. A gain : vcr# , 2? Though I be free from all men, yet have I made myfelffervant to all, that I might gain the more. This rule he ohferved alfo at Thejfaknica : For ye remember , brethren, l Theft our labour and travel : for labouring night11'9' and day, becaufe we would not be chargeable unto any of you, we preached unto you the go/pel of God. I have now given you a view of the nature of prudence, and the reafons of it.
III. In the next place I am to lay down Rules of fome rules and directions concerning a pru- dent conduct, with regard to our words and actions.
This is indeed a work of fome niceneft and delicacie, and is moft properly referv- ed for men of diftinguifhed characters. There is likewife oftentimes a backward- nefs in men to pay any deference to direc- tions of this kind, except they are deliver- ed by men of large experience, and of great renown for wifdom. For this reafon, as it feems, Solomon in his book of Proverbs, containing excellent rules of virtue and B 2 prudence,
1. I
i 2 Counfels of Prudence.
Rules of prudence, thought fit to introduce Wifdom
'rudence. • ^
^r^r^J herfelf proclaming her kind intentions to mankind, and delivering many of thofe directions, that men might be the better in- duced to hearken to them. And when he was about to publifh fome remarks upon the world, and the affairs of men in it ; he aggrandifes his own character, and fets it off to the beft advantage : giving himfelf the title of the Preacher, or Collector ; one who had been long and carefully em- ployed in laying up a ftore of juftandufe- ful observations ; and who had good op- portunities for that purpofe, as he was King in Jerufalem : affirming likewife, that he had given his heart to feek and to fearch out by Wifdom concerning all things that are done tinder heaven 5 that he hadfeen all the works that are done under the Sun, and that his heart had great experience in wifdom and knowledge.
As we have before us for our guidance the obfervations of thofe who have been eminent for wifdom, and whofe charafter is well eftabliflied in the world ; it maybe prefumed, that all thefe high qualifications are not now requifite for a performance of this nature. And I would hope, that they,
for
er. 1
ver. 14
. .
Counfels of Prudence. I i
for whom the following directions are RuUsof chiefly intended, are already fo wife, or C-v-G fo well difpofed at left, as to be willing to hearken to good counfel from any one who means them well. It will be my care to deliver fuch rules of prudence, as have been approved and recommended by thofe who have had a knowledge of the world, and are efteemed good judges of mankind. And I (hall generally fupport the rules laid down by reafons, which if they don't con- vince, the counfel itfelf may be the lefs regarded.
Rules of this fort are very numerous, and have been often given, as many are in the book of Proverbs, without connec- tion or dependence on each other. I fhall propofe thofe I mention in the following method : Firft I fhall obferve fome gene- ral rules of prudence, and then fome par- ticular directions relating to bufinefs, civil converfation in the world, more intimate friendfhip and private relations ; laftly, ufefulnefs to others.
i. I fhall mention fome general rules of General prudence. The prefervation of our inte- p^jj{e tegrity in a&ing ftridly according to the
rules
i 4 Counfels of Prudence.
Ge^rai rujes of religion and virtue will not be ah
Kules of °
Prudence, lowed a place among thefe rules. How- ever, (as has been already fhewn) it ought to be fuppofed. Our bleffed Lord does not omit the innocence of the dove, when he recommends the wifdom of the ferpent. I muft therefore again defire it may be ob- ferved, that nothing I am about to fay is to be underftood as inconfiftent with inte- grity ; which, though not properly a rule of prudence, is oftentimes of advantage, and is both a means of fecurity, and adds weight and influence to a man's character*
froT.x.c?. He that walketh uprightly , walketh furely, but he that pervertethhis way /hall be known.
ch-xiua8. Again: In the way of righteoufnefs there is life, and in the path way thereof there is
ph. jv. 18. no death. Moreover, the path of the juft is as the Jhinmg light, that Jhineth more and more unto the perfect day. Though virtu- ous and upright men mould for a while lye in obfcurity, they may mine hereafter with a greater luftre. And, which is a- boye all external confiderations and advan- tages of this prefent world, virtue is of the higheft importance to the inward peace of the mind, and our everiafting happinefs in the world to come, Suppofing then a drift
regard
Counfels of Prudence. 1 5
regard to uprightnefs of heart, and inno- f^*y- cence of behaviour ; Prudence,
(i.) The firft rule of prudence I lay ^^ down is this ; that we fhould endeavour to know ourfelves. He that knows not him- felf may undertake defigns he is not fit for, and can never accomplifh, in which he muft therefore neceffarily meet with difap- pointment. Nor can any man have com- fort and fatisfa&ion in an employment that is unfuitable to his temper.
Befide a knowledge of our own genius, temper and inclination ; it is needful, that we fhould be alfo poflefled of a juft idea of our outward circumftance and condition, and the relation we bear to perfons about us. It is one branch of prudence for a marl to behave agreeably to his own particular character. If he miftakes that, he will be guilty of many improprieties. But a juft difcernment of our own circumftances, and of our relation to other men, will make way for an agreeable and acceptable de- portment.
The knowledge of yourfelves will pre- vent conceit on the one hand, and meanefs of fpirit and conducl on the other. You will readily aft with that modeft afllirance,
which
O^T^
*° Counfels of Prudence.
CKuirefof wbich bec°mcs your birth, eftate, age, Vrudence.^ ftation, abilities, skill and other advan- tages, without departing from your juft right, or affuming more than ought to be reafonably allowed you.
(2.) Endeavour to know other men. It is a point of charity to hope the beft of every man, and of prudence to fear the worft. Not that thefe are inconfiftent. It would be to mifreprefent a Chriftian virtue extremely to fuppofe, that it obliged us to truft men without any knowledge of them. We are to hope and fuppofe of every man, that he is good and honeft, till we have fome proof to the contrarie. This is the judgement of charity. But we are not bound to employ men, or confide in them, till we have fome pofitive evi- dences of their honefty and capacity for the truft we would commit to them, or the work in which we would employ them.
Some men are unreafonably fufpicious and jealous. Becaufe they are bad them- felves, or becaufe they have had dealings with fome that are fo, they have formed a notion that all men are falfe and unfaith- ful. This is a wicked extreme. They who are in it are fitly puniihed for fo dis- advantageous
Counfels of Prudence. 1 7
advantageous and unjuft an opinion of their ^///i fellow-creatures. Such muft needs become Prudence. contemptible themfelves. They may be fafe, but they can never make any figure in fociety; it being, I fuppofe, impoflible for one man alone to carry on any impor- tant defign, or do any thing considerable in any bufinefs or profeflion. There is therefore a neceilicy of mutual confidence among men.
On the other hand, fome good men are apt to think, that all other men are fo. This is oftentimes the fentiment likewife of the young and unexperienced. And in- deed it muft be fome uneafinefs to thofe who are innocent and undefigning them- felves, to fufpeft other men, or to with- hold truft and confidence from them. But however kind and favourable their appre- henfions and inclinations may be, it would certainly be imprudent to truft to all ap~ pearances, andgive credit to every pretenfe* The counfel in the text is given by our Lord to his honeft well-meaning difciples,, becaufe he knew there were men in the world of bad difpofitions, more than thefe unexperienced difciples were aware of: Behold , I fend you forth as foeep in the midji C of
J <> Counfds of Prudence.
R-lTeZf °f z'y°tves : be ye therefore wife as ferpent*. Prudent. Solomon has an obfervation to this pur- pofe: The fimple believeth every word, but Prov. xiv. the prudent looketh well to his goings. The confidence placed in men ought to be pro- portioned to the evidences of their faithful- nefs and capacity. If any aft otherwife, there isdanger of fliame and difappointment. It muft therefore be of great advantage in life to be able to form a true judgement of men.
The knowledge of men, the skill of dis- cerning their talents and difpofitions, will be of ufe not only in bufinefs, but alfo in civil converfation, in the choice of friend- fliips and relations, in defigns of ufefulnefs, and indeed in every occafion and occur- rence of life. You will thereby know, whom to truft with Safety, whom to be free and open with in converfation, whofe favour it is your intereil to feek, on whom you can bellow your favours and fervices with a likely profpeft of doing fome good, or with hopes of grateful returns, if ever you mould want them.
(3.) Watch, and embrace opportunities. This is a rule, which ought to be obferved with regard to our words and aftions.
There
Counfels of Prudence. l9
There is a feafon for every thing, and every gj^J. thinv is beautiful in it's feafon. There is a Prudence time to [peak, and a time to keep pence, fays Solomon. .Awordfpoken in due feafon, ^ how good is it? J! word fitly fpoken is like Prov.xv. apples of gold in pictures of filver. Eccl. 'iii.7.
In all affairs there are fome fpecial op- i^v" portunities, which it is' a point of wifdom to emprove. He that gathers infummer is c ■ x- 5> a wife fon. But he that fleepeth in harvefi is a fon that caufeth Jhame. Some oppor- tunities, like that here mentioned by So- lomon, are obvious to all. And it muft be grofs ftupidity not to know them, and incorrigible floth to negleft them. But there are fome opportunities, which will be obferved and taken by none but thole who are difcerning and attentive. Every one can fee an opportunity, when it is paft : but he only who is wife, fees it before- hand, or perceives and embraces it when prefent.
(4.) Advife with thofe who are able to give you good counfel. JVithout counfi?^v-xv' purpofes are difappointed, but in the multi- tude of counfellors they are efvablijhed. At left, in all important and difficult cafes call in the aid of fome friends, Every purpofe cb-xx-*8. C 2 is
20 Coun'els of Prudence.
General^ 'ls ejiablijhed by counfel \ and with good advice
Prudence make war. It is great prefumption in any
^^kJ man to be felf-fufficient, and to fuppofe,
that in all cafes he can act well by his own
skill alone.
As counfel ought to be asked, fo there fhould be a difpofition to hearken to it; or at left, to weigh well the reafons that are brought for or againft any defign. The frov.xii. way of a fool is right in his own eyes : but he that hearkens unto counfel is wife.
But yet there is need of fome difcretion in the choice of counfellors. They fhould be ufually the aged and experienced; al- ways, if poffible, fuch as are fincere and difinterefted. I fcarce need therefore to caution you againft advifing with your rivals and competitors. If you are (o hap- py as to have parents, to whom you can have recourfe, you muft be in the right to confult with them in affairs of moment. If you have not this advantage, however recollect the advices they have given you. Perhaps they have lefz with you fome counfels of prudence, as well as of virtue. When you are forming defigns inconfift- ent with their counfels, give fuch defigns a iecond confideration, before you take a
final
Counfels of Prudence. zi
final refolution. This may be reckoned a ^e^rai
r .r, ,, . r Rules of
point or wiidom, as well as a piece. or re- Prudence. fpect due to thofe who heartily wifhed your ^"^^ welfare.
After them advife with, and hearken to thofe who are moft like them in a fincere and unafFefted concern for your true inte- relt. But if any whom you confult, al- ways advife according to your own inclina- tions, you may be affured they are not your friends. It is not your intereft they confult, but their own. So likewife, if any,- of whom you honeftly ask advice, with an intention to be informed and guid- ed by them, are my and referved, though at other times, and upon other occafions, they are open enough, you mould remem- ber not to go to them again. It is not worth the while to reveal your defigns to fuch. It can be of no advantage, and may be attended with fome inconveni- ences.
(c.) Reftrain and govern your affections. This is of great importance to the prudent conduft of life. In all debates he who is calm and compofed, as all are fenfible, has a vaft advantage over a heated adver- sary. But I mean not the reftraint of an- ger
2? Counfels of Prudence.
%!uiefof §er onI)r> or refentment upon a provoca- Prudcnce. tion ; but a fteady government of all the paiiions, and a calm and compofed temper of mind in all occurrences. He who is overfet by a crofs accident,, is loft beyond redrefs, and can never get out of a difficul- ty, though there ftill remain feveral ways of efcape and recovery.
Avoid too great eagernefs for any earth- ly thing. Men of violent inclinations are immediately for action. They have no fooner thought of a thing, but they muft have it. They are at once paffed the ftate of deliberation within themfelves, and of consultation with others. Men who are extremely eager for gain and riches, are not always the moft fuccefsful. They precipitate ajl their meafures. They can never have an opportunity, becaufe they can't wait till it offers. Such ufually run defperate hazards, and accordingly meet with great loffes. Solomon, who has fa often fpoken of the benefit of diligence, does neverthelefs difcourage eagernefs of fpirit and action, as ruinous and deftruftive. Prov xxL The thoughts of the diligent , fays he, tend $> only to plenteoufnefs : but of every one that is
hqfty, only to want*
Then.*
Counfels of Prudence* 2 3
Then, the men of hafty fpirit often ^eJ^ai plunge them felves into great difficulties; Prudence. which no after thought of their own, nor *h/"v^' kind afliftance of their friends can extricate them out of. What Solomon fays of men fubjeft to intemperate anger is very likely to be the cafe of all who have any other ungoverned pafiion : A man of 'great wrath I9. Jhall fuffer punijlment : for, if thou deliver him, yet thou mufi do it again. If you help them out of one trouble, yet they will foon run themfelves into fome other. And in another place the fame wife man has gi- ven a lively image of the defenfelefs and deplorable condition of thofe who are un- der the government of violent paffions :
He that has no rule over his own fpirit, is Prcv.xxv,
28 like a city that is broken down, and without
walls.
It feems to be for this reafon, that men of leffer abilities do often fucceed better in bufinefs, and indeed in fome important af- fairs, than the more acute and penetrating. They have flow capacities, but they are abundantly recompenfed by the coolnefs of their paffions. They move on a fteady, even pace, without flips or falls ; till at length, to the furprife of all who were not
verv
2\ Counfels of ? rude nee.
Ruhfof Very difcerning indeed, they diftance many Prudence, who fet out with much more life and vi- ^^ gour.
Thefe are general rules of prudence. They need not to be mentioned again. But they ought to be obferved upon every particular occafion, and will be of ufe in all the affairs and a£lions of life that re- quire prudent conducl and management.
Particular § JJ# J am nQw tQ J (loWti fQme
Kules of g J
Prudence, particular rules of prudence concerning fe- veral branches of conduft, and divers cir- cumftances of life. They will concern thefe four points ; bufinefs, civil conven- tion, more intimate friendfhips and rela- tions, and ufefulnefs to others.
Bufmefs. (i.) Of bufinefs. I may not prefume to give many directions relating to this mat- ter. But I apprehend it to be a point of great prudence, for a man to endeavour to be fully mafter of his employment. He who is skillful in his calling, and diligent- ly attends to it, and is punftual to his pro- mifes and engagements, can feldom fail of encouragement. Thefe may be generally reckoned furer means of fuccefs, than a large acquaintance, addrefV, importunity,
or
Counfels of Prudence.
2
j
c'r any other fuch like arts of procuring ^f^j the dealino-s of men : though thefe need not be entirely neglected,, and may be of ufe, if they are not too much depended on. Intereft is a prevailing principle, and that will difpofe men to be concerned with, and employ thofe who are skilful,, diligent, and punctual.
'Tis alfo efteemed a point of prudence for men to abide in the employment, to which they have been educated, and in which they have once engaged ; unlefs there be fome great and particular incon- venience attending it, or fome ftrong and peculiar inducement to another.
But by no means hearken to the fpeeches of thofe, who would draw you off from all employment. Some there are in the world, men of fprightly and afpiring fan- cies, (as they would be thought) who wcu! 1 perfwade you, that bufinels is below the dignity of rational beings ; or however, of all who would fliine and be difb'ngiiifhcd. You will be juftified by Solomon in throw- ing contempt on fuch imaginations: lie ?^y. xll that is dejpifed, and has a fervant, is bet- ter than he that honoureth himjelf\ and lack- eth bread. Again, He that tilleth his land, Ver.n, D Jhall
2, 6 Conn' ch of Prudence.
Bufimfs. Jhatthave plenty of bread, but he that foU eth vain perfons ftd all have poverty enough. „ r (2.) The nexc thing concerning which f/o*. I would give fome directions is civil con- version. In general; endeavour to aft according to your own character, and maintain that fuitably to the perfons you meet with, of different abilities, princi- ples and circurnftances.
He is happy in the art of converfation, who can preferve a mean ; without being light, or formal ; neither too refer ved, nor too open. Refer vednefs is difagreeable and offenfive -y too great openefs, in mixed company, with which you are not well acquainted, is often attended with dange- rous confequences. It may be a good rule for every man, to guard especially again ft that extreme, which he is moft liable to fall into ; by which he is in the greateft danger of expofing himfelf, or offending others. Which is the worft extreme, may not be eafy to determine. But I think, if we will take the judgement of Solomon, too o-reat openefs muft be the moft inconfiftent with prudence. For filence is with him a mark of wifdom, and there is fcarce any one thing he has oftener recommended
than
Qounfels of Prudence. 2 7
than the government of the tongue, nor Co' any thing he has more plainly, and moi e ^ frequently condemned, than talfcativeneis. I /hall remind you of fbme of his fayings upon this argument. In the multitude j Pro.x. ,. words there wanteth not fin. But J(e that
refraineth his lips is wife. He that hath cl svii.
J , 27. 28.
knowledge, fpareth his words : even a fool,
when he h i th his peace, is counted wife, and he that Jhutteth his lips, is efeemed a man of underfeandirg. The tongue of the ch- xv- 2- wife ufeth knowledge aright. But the mouth of fools pour eth out foolifnefs. A <*. xxix. fool utter eth all his mind, but a wife man keepeth it in till afterwards. ffrifdom reft- ?fev- xiv- eth in the heart of him that has under ft and- D ing : hut that which is in the mi aft of fools is made known. He that keepeth his mouth , ch.xiii. 2. keepeth his life : but he that openeth wide his mouth, fall have defer uclion, Efpecial- ly, be cautious of what you fay of others -y and be not too forward in giving charac- ters, either by way of praife or difpraife. The only end of con venation is not to entertain, or inirrucl others. You are likewife to aim at your own emprovement* and the encreafe of your prefent ftock of learning and knowledge. Nor is it
D 2
Couftjels of Prudence. cefTarie, in order to be agreeable, that you fliould entertain the company with dif- coune. You may as much oblige fome men by patient attention to what they fay, as by producing juft and new obfervations of your own. For young perfons parti- cularly, filence and modeftie muft be ad- vantageous qualities in converfation. St. James i. Jameses precept is general : Let every man befwift to hear, flow to /peak : And if at- tended to, would leflen the multitude of fome mens words, very much to their own benefit, and the emprovement of fociety.
Another rule of prudence relating to this matter, which is alfo a point of duty, is: Ifpojfible, live peaceably with all men- Do not needlefsly offend, or diioblige any. A refolution to pleafe men at all adven- tures, amidft the prefent variety of fenti- nts ana affections in the world, would engage us, at feafons, to defert the caufe of truth, liberty and virtue. And there- fore our Lord has juftly pronounced a woe upon thofe who are universally applaud- ed, faying : IVoe unto you, when all men \fhallfpeak well of you. Such a reputation is rarely to be obtained without a bafe and criminal indifference fo^iome things very
valuable
Rom. xii.
Counjels of Prudence. 29
valuable and important to the general in- Cony?rfa- terefts of mankind. However, do not de- \^nsJ fpife any man, though ever fo mean. Ma- lice and hatred are active principles. And, as has been often obferved: One enemie may do you more mifchief, than many friends can do you good. Nor is there any man fo mean, or fo feeble, but he may fome time have an opportunity of doing you much good, or much harm.
You are not to be afraid of men, nor too follicitous to pleafe them, nor to ftoop to flattery or meanefs to gain their favour. Thefe are methods neither very virtuous, nor very prudent. For they feldom pro- cure lafting efteem or affection. If you gain mens favour by flattery, you can keep it no longer than you are willing to be their ilaves or their tools. But you may endeavour by eafie civilities, and real fer- vices to oblige and gain all you can. This w^e may do, this we ought to do, accord- ing to the rules of chriftianity, good breed- ing and prudence.
Choofe, as near as may be, the conver- fation of thofe who are wifer and more ex- perienced than yourfelves. Avoid the company of thofe, who indulge intempe- rate
3® Counfels of Prudence.
Cower- rate mirth, and negleft the rules of de-
fation.. »
^r>r^J cence , from whom you can expect no be- nefit, and from whom you are in danger of receiving a taint to your virtue, or a
ItanF.kSL blot to your reputation. He that walketh with wife perfons, faith Solomon, Jhall be wife, but a companion of fools Jhall be de- Jlroyed.
Wricndjhif. (3.) In the third place I fhall mention fome obfervations concerning more inti- mate friendfhips and private relations. It is a rule to choofe friends among acquain- tance, and not to enter into intimacie with thofe of whom you have had no trial, be- caufe a falfe friend is the moft dangerous enemie. Solomon has a direction rela-
fmxxvnu ting to this point : Thine own friend,
l0- and thy father s friend forfake not. The
meaning is not, that we fhonld not defert fuch, or refufe to aiTift them when they are in diftrefs : but it is a rule of prudence, to choofe for friends, or to apply to thofe, when we are in any trouble or difficulty, whofe fincerity and faith fulnefs have been tried and experienced.
In the choice of friends it may be pru- dent to have fome regard to equality of age, as well as circumftance, and to an
agreement;
Counfeh of Prudence. 3 1
agreement of fentiments and difpofitions. Frhn&np.
If you are to avoid the converfation of the openly vicious,(as was before obferved) you are to make friendfhip only with men of known and approved virtue. Let thofe be your friends whom Godhimfelf loves; the meek, the humble, the peaceable who abhor ftrife and contention. Solomon's caution againft familiarity with men of a contrary difpofition is delivered with fome peculiar concern and earneftnefs : Make no Prov.xirii, friendfhip , fays he, with an angry man, 2^2^ and with a furious man thou Jh alt not go ^ left thou learn his ways, and get a fnare to thy foul. You may likewife confider, whe- ther they ihew a good economy in their own affairs : what has hitherto been their behaviour among their friends and ac- quaintance : what proofs they have given of fidelity, difcretion, candour, generofi- ty. The more good properties meet in. your friend, the more entire and comfor- table will be your friendfhip, and the more likely is it to be durable. Happy is the man, who has a few friends ; true, dif- creet, generous. But to admit into inti- macie men deftitute of all good qualities, who neither have faithfulnefs nor genero-
fity
32 Counfels of Prudence.
r(^^ fity to ftand by you in diftreffes and aP flictions, nor vvifdom to direct you in diffi- culties, would be only to encreafe the troubles and vexations of life, without abating any of them, or making provifion for a perplexed and difficult circumftance. Solomon, who was fenfible of the blef- fing of a true friend, and has defcribed the advantages and the offices of friendfhip, has alfo ftrongly reprefented the difap- pointment and vexation of mifplaced con- (fov.xvii. fidence : A friend loveth at all times, and a Eccief. iv. brother is born for adverfity. Two are better 9> 10, ii, ffoan one^ becaufe they have a good reward for their labour. For if they fall, the one will lift up his fellow : but woe to him that is alone when he falleth : for he has not ano- ther to help him up. Again, if two lie to- gether, then they have heat : but how can one be warm alone? And if one prevail a- gainft him, two /hall withjland him ; and a threefold cord is not eafily broken. But then he has obferved likewiie by way of caution Prov. xxv. and admonition: Confidence in an imfaith- ful man in time of trouble is like a broken tooth, and afoot out of joint.
When you have adopted any into inti- macie and friendfhip, they are in a great
meaiure
Gdunfels of Prudence: 33
meafure upon a level with relations. F{*™^ Though they differ fomewhat, I fhall fpeak of them jointly, to avoid prolixity.
There are here two things principally to be aimed at : one is, that f riendihips and alliances be prefer ved without open ruptures : the other is, that whilft there remains an outward ftiew of friendihip, or alliances fubiift, there may be a real har- monic, and a mutual exchange of affections and fervices.
In the firft place, it is of great impor- tance, that friendships and alliances, once contracted, fhould be preferved, without open ruptures. For, though you have right on your fide ; yet breaches between friends, or relatives, are feldom without fcandal to both parties. But if you efcape that, you will not avoid all uneafinefs in yourfelves. A diitantftrangenefs, or open variance after mutual endearments, will be grievous to men of kind and generous difpofitions. The other end is the prefer- vation of a real harmonie.
In order to fecure both thefe ends feveral
things are of great ufe. 'Tis an obferva-
tion of Solomon relating to this point: ^Pro-xvi
man that has friends muji Jheiv himfelf
friendly. You muft not admit a felfifh
E temper;
24-
^4 Counfels of Prudence.
Friend/hip. temper. You are to be concerned for ^^^^ your friend's intereft, as well as your own- As perfection is not to be found on earth, you are to be prepared and difpofed to overlook fome faults. You are not to know every thing which you fee or hear. Prov.xvii. He that cover eth a tranfgrefjion feeketh love \ 9* but he that repeat eth a matter, feparateth
ch xii 1 6 very friends. A fools wrath is prefently blown : hut a prudent man cover eth fhame. If any difference happen, drop it again as .. foon as you recover your temper. The be- 14- ginning of ftrife is as when one letteth out
water : therefore leave off contention, before it be meddled with. You are not to break with a friend for a fmall matter.
The better to fecure the lafting love and good will of your friends, aim not barely at the prefer vation of a real afteftion for them, and the performance of real fervices, but confult likewife the manner of per- forming benefits. You think this worthy of your regard in order to gain a friend- ship : Why fhould you not alfo for preferv- ing, or cherifhing it ?
Indeed, all good offices fhould be done in an obliging manner. Andfriendly aftions are to be emproved by friendly words* There is a polite piece of advice in th
book
Counfels of Prudence. 3 5
book of Ecclefiafticus : My fin, blemijh not F^^ thy good deeds; neither uj'e uncomfortable ^^ words, when thou givejl any thing. Shall l5)i6, 17, not the dew ajjwage the heat ? So is a word better than a gift. Loy is not a word better than a gift? But both are with a gracious man.
Trefpafs not too far on the goodnefs and affe&ion of the kindeft and moll loving friend or relative by too frequent contra- di&ions, efpecially in matters of fmall mo- ment -, or by too keen, or too frequent jefts, or by any feeming negle&, or a rude familiarity : but whilft you ufe the openefs, freedom and confidence of a friend -, oblige yourfelves to the fame, or very near the fame outward forms of civility and refpeft with which you receive a ftranger. This muft be of fome importance, becaufe few men can perfwade themfelves, that they are really beloved, when they feem to be- defpifed.
(4.) The laft thing to be fpoken to is ufefahe/h ufefulnefs to others. Though I am giving rules and direftions chiefly to young peo- ple, who are but fetting out in the world y yet I think it not proper to omit entirely this matter, there being few good and in- nocent perfons, however young, but have E 2 alio
3 6 Conn [eh of Prudence.
o^xj a^° ^ornG generofity ; and they are apt to be forming defigns of ufefulneis to other men. as well as of advancement for them^ f elves.
There are two branches of ufefulnefs; one concerning the intereft of civil fociety, the other the intereft of truth and religion : or the temporal, and the fpiritual good and welfare of men.
One branch of ufefulnefs is ferving the intereft of civil fociety. For this every man may be concerned, having firffc carefully informed himfelf about it, that he may make a true judgement where- in it confifts. You mould manifeft a fteady regard to the public welfare upon every occafion that requires your aftiftance: (hew- ing, that you are not to be impofed upon by falfe pretenfes, and that your integrity is inviolable : That you will not for a lit- tle prefent profit, nor for all your own per- fonal (hare in the world, fell, or betray the welfare of the public and of mankind in general. If you maintain this fteadinefs in the way fuitable to your ftation, it will procure you weight and influence. I fup- pofe this may be more advifable, than to imitate thole, who out of a forward zeal for the public have been fo fir transport- ed
Counfeh of Prudence. 27
ed as to leave their proper ftation, and fet ufir«?™fs~ upon reforming the world, hoping to root ^rs^J out at once all abufes and corruptions. From fome things that have already hap- pened in the world, in almoft every age and part of it, one may fafely foretell, what will be the ifTue of fuch an undertaking : You will be baffled, and then defpifed. Poffibly, Solomonhas an eye to fuch attempts as thefe, when he fays : Be ?wt righteous Ecc- vii: over-much, neither make t hy f If over-wife : l6' why Jhouldft thou defiroy thyfelj ?
It is a regular and becoming deportment in a man's own proper ftation, which is moft likely to give him weight and autho- rity. Go on therefore by a juft difcharge of all the duties of your condition, to lay up a ftock of reputation and influence. To do this will be great prudence, and to em- ■ prove it, as occafions offer, or to hazard and lay it all out for the good of the pub- lic, in a cafe of emergence, will be both prudent and generous.
The other branch of ufefulnefs is pro- moting the intereft of truth and relio-fon There are three or four rules to be obferv- ed here, which may be collected from fome direftions, and the example of our bleffed
Lord
Vfefulnefs.
38 Counfels of "Prudence.
Lord and his apoftles. Call: not your pearls before fwine : If they perfecute you in one city, flee into another : Inftruft men, as they are able to bear it : Ufe mildnefs of fpeech, and meeknefs of behaviour.
Thefe rales partly regard our own fafe- tsf3 and partly the beft way of obtaining the end aimed at. For, as every good man ought to have a zeal for the happinefs of others, and particularly for promoting truth and virtue ; fo it is a point of prudence to purfue fuch good ends in the ufe of thofe means, which are moft likely to obtair* them, and with as little danger or damage to ourfelves as may be.
The jirfi is a rule delivered by our Sa-
ts:..::h.vn. viour : Give not that which is holy unto the
dogs, neither caji ye your pearls before fwine,
left they trample them under their feet, and
turn again and rent you. There is a rule of
r Pv xxiii. like import in the Proverbs : Speak not in
9- the ear of a fool: for he will defpife the
wijdom of thy words. This too is partly the
defign of that direction which St. Paul gives
to Timothy : Defcribing fome men, that
a-Tim.iii. they had a form of Godlinefs, denying the
power of it \ from fuch, fays he, turn away.
Leave them, as men whom you have no
profpeft of doing any good to. Our Lord
himfelf
Counfels of Prudence. 39
himfelf obferved this rule, for he rarely ad- v£^!™j\ dreffed diredtly to the Pharifees, but rather taught the people. And his difciples af- terwards having made a tender of the Gof- pel to the Jews, when they reje&ed it, went from them to the Gentils. Aa& xin
The true character of thofe men who 4<$- are not the fubjefts of inftru&ion is, that they trujl in themf elves, that they are right e- Lukcicvnu ous, and defpife others. Again: Their heart is waxed grofs, and their ears are dull of ,s/ hearing, and their eyes have they do fed j left at any time they Jhould fee with their eyes, and hear with their ears, and Jhould be con- verted and healed.
Thefe are not to be inftru£ted. Nor would they admit a direct addrefs and ap- plication to be made to them. You may warn others againft them, you may weep over them, you may pray for them, but you can't teach them. 'Tis a dangerous thing to offer them any fervice to enlighten them. If they are not under fome exter- nal reftraints, they turn again and rent you\ If therefore upon trial you meet with meri of this character anddifpofition, you are to retreat as well as you can. The moft that can be thought of is to wait for a better opportunity.
However,,
4o Cdhnfels of Prudence.
W^ However, our bleffed Lord gives this charge to his difciples : fThat I tell you in
^trh- x-darknefs, that /peak ye in light ; and what ye hear in the ear, that preach ye upon the houfe top. Proclaim the doctrine you have heard from me publicly where ever you go, and do all that lyes in your power to recommend it to all men. And it muft be owned, that they who have an opportuni- ty of applying to great numbers of men, either by difcourfe or writing, have a vaft advantage ; and they are bound by their fidelity to Chrift, and by all that's dear and facred in truth, religion and virtue, to' emprove this advantage to the utmoft of their ability. If they fcatter abroad the principles of religion, fome will fall upon good ground, whence may be expected a plentiful harveft.
The Second rule relating to this matter
Match, x. is, If they perfecute you in one cityy fee into
~1' another. You may decline the heat of mens
rage and difpleafure, and refer ve yourfelves for better times, or for more teachable and better difpofed perfons. Of the firft be- lievers after our Lord's afcenfion 'tis faid i
A«fts viii. ^nci at t}3at t'me tjjere was a great per [edi- tion againft the church that *was at Jerufa- km, and they were all fcatter ed abroad thro-
out
Counfels of Prudence. 4 1
out the regions ofjudea and Samaria, except W'fx?x*fi. the apoflles. 'Tis likely, the apofrles had fome fpecial directions from the Holy Ghoft, not to depart from Jerufalem, and they there enjoyed accordingly a fpecial prote&ion. But the reft of the believers left Jerufalem for the prefent, and fhifted for themfelves, as they could, in other parts. Nay we afterwards find apoftles alfo obferving this rule. Peter having been delivered out of prilbn by an angel, after he had been put in cuftody by Herod, Ads xll departed, and went to another place. Of1"' Paul and Barnabas it is reMted, that when at Iconium there was an ajfault made both ASs xiv, of the Gent Us, and alfo of the Jews, to ufe 5' 6' them defpitefully, they were aware of it, and fled unto Lyftra and Derbe, cities of Lycao^ nia, and unto the region that lyes round a- bout.
Thirdly, teach men as they are able to bear it. So did our bleffed Lord. Says the Evangelift : And with many fuch para- Markiv. blesfpake he the word unto them, as they are 33' able to hear it. So he taught the difciples alfo, delivering fome things with fome ob- fcurity, becaufe they were not able to bear a plain and full revelation of them : / F have
r Cor. iii r,2.
21.
4-2 Counsels of Prudence.
W^^fi' have yet many things to fay unto you, but ye John.xvi. cannot bear them now- This may be the fault of men, that they are not able to hear every truth plainly fpoken : But yet there muft be fome compliance and condefcen- tion in this refpe£t. And I, brethren, fays St. Paul to the Corinthians, could not /peak unto you as unto fpiritualy but as unto car- nal, even as unto babes in Chrift Jefus. I have fed you with milk, and not with meat, for hitherto ye were not able to bear it. You Cor. ix. muft therefore, as the apoftles did, become all things to all men, that by all means you may fave fome. You are not to depart from your own integrity, nor your proper cha- racter : but fo far as can be done confiftent with thefe, you are to fuit your inftrudti- ons to mens abilities and conditions.
Fourthly, in this work ufe great mild- nefs of fpeech, and meeknefs of behaviour. You are not to provoke any that are teach- able by refle£ting on their want of under- ftanding, not to fuffer your zeal to dege- nerate into rudenefs. It has been obferved by fome, that the apoftles of Chrift were eminent examples of an excellent deco- rum in their difcourfes, and in their whole behaviour. And among other directions
to
Counfels of Prudence. 43
to Timothy St. Paul has not failed to recom- UM^ mend particularly meeknefs of behaviour, as the mod likely method of reclaiming men from their errours. the firUant of \^IU the Lord muft not ftrive, bat be gentle to all men, apt to teach, patient, in meeknefs in- ftrufling them that oppofe them/elves, if God peradventure will give them repentance to the acknowledgement of the truth. That you may gain men to truth and virtue, apply the ftrongeft arguments to their reafon and confcience, without a contemptuous treat- ment of their perfons or prejudices.
Thefe gentle methods of reformation will be generally preferred by good men, and may be reckoned the moft probable means of conviftion : But I don't deny, that fome faults and follies of men may fit- ly be ridiculed ; and fome men may be re* T-t . buked foarply by proper perfons, and with ch, H. 15. all authority, All which is no more than putting in pra£life the direction of Solo- mon : Anfwer a fool according to his folly , v[^[ x left he wife in his own conceit.
I have now fet before you fome gene- Conclufio*. ral rules of prudence, and fome particu- lar direftions concerning divers branches F 2 of
44 Counfels of Prudence.
CbpcUfion. 0f conduct. Eut you are not to fuppofe, that prudence is to be learned by rules on- ly. It is rather a habit, which muft be gained by obfervation, action and experi- ence. Suffer not yourfelves to be embar- rafled and perplexed with a great multi- tude and variety of rules, nor be over fol- licitous above a proper decorum. For too great anxiety alvvays fpoils the perfor- mance. In a word, be but fully matter of your own character, and poffefTed of an habitual defire of pleafing, together with a modeft perfwafion, that you mail do well, and you will do fo.
There can be no occafion for me to add a particular recommendation of the ftudie of prudence, having before fhewn the ne- ceffity, and the grounds and reafons of it. The Text itfelf demonftrates the lawfulness and expedience of prudent conduct. Nor can any be altogether infenfible of the im- portance of it to iuccefs in lik. Virtue,
learning, the knowledge of arts and fcicn- are like diamonds, that have an in- trinsic value, bet mull be fct and poliflied, before they are fie for mow or uie. Tho' :: rher natural and acquired accom-
Lrnents may procure aiFe&ion and
efteem.
Counfsls of Prudence.
45
efteern, 'tis difcretion only that can pre- Conch/ion, ferve them.
I am not apprehenfive of any abufe of the directions here laid down. They have no tendence to make men felfifh or cun- ning. They are defigned for the young and unexperienced ; as likewife for the honeft, the good-natured, and the gene- rous, of any age and condition. Though you fhould be fimple, they who are de- signing will praftife their arts of fubtlety and mifchief. By a prudent behaviour you will not encourage their evil pra&ifes, but only fecure yourfelves againft them, and be better qualified for fuccefs and ufe- fulnefs in the world.
After all, you are not to depend upon your own care and prudence, but to re- commend yourfelves and your honeft well-laid defigns to the divine prote£tion and blefling. It has been feen by thofe who have diligently obferved human coun- feh and events, that the race is not to the E d • fwift, nor the battle to the Jlrong, neither11- yet bread to the wife, nor yet riches to men of under/landing, nor yet favour to men of skill, but time and chance happeneth to them all. As all human affairs are liable
to
4 6 Counfels of Prudence.
CmtmM: to accidents and difafters, a firm perfwa- lion, and ferious regard to the over-ruling providence of God, which is not limited by the prefent fcene of things, can't but contribute to your happinefs, by prepar- ing your mind for all events, and enabling you to bear affliftions and difappointments with patience.
It may likewife be one good foundation of happinefs, to admit but moderate af- fections for the great things of this world. If you are truly religious, you may be content with a little, and will manage that well. Without a great eftate, by frugal and prudent condudt you may have enough for yourfelves, and your immedi- ate dependents, and be able to do good to others alfo. Happy had it been for fome men, as well as for the public, if from the very firft, and all their days, they had rather aimed to be wife and good, than rich or great ! Finally, if you do good for the fake of doing good, which is a noble principle ; and with a view to future rewards, which are incomparably great, and certain : you will not be much concerned, though you mifs of prefent re- wards 5
Counfels of Prudence. 4^
wards ; which you know to be but trifles, Cvnhfim and never were your principal aim.
May you then add to virtue prudence, and abound in both yet more and more ; that you may efcape the fnares of the wicked, and the mifapprehenfions of the weak y may have fuccefs in bufinefs, ac- ceptance with mankind, happinefs in friendfhip and every private relation ; may be ufeful members of civil fociety, and of the church of God j may enjoy content- ment, and peace of mind, in all events : and at length obtain the diftinguifhed re- compenfes, which God, who is infinitely wife and holy, will beftow upon thofe, who have not only been undefled in the ?£ cxlx way, but have alfo advanced the welfare of their fellow-creatures, and the honour of his name in the world.
M
The EN D.
PubUJhed by the fame Author.
I. Hjp KE Credibility of the Gofpel Hiftory Part I. \. Or, The Fadls occafionally mentioned in the New Teftament confirmed by PaiTages of ancient Authors, who were contemporary with our Saviour or his Apoftles, or lived near their time. With an Appendix concerning the time of Herod's Death. The fecond edition -with Additions.
II. The Credibility of the Gofpel Hiftory Part II. Or, The Principal Facfrs of the N. T. confirmed by PaiTages of ancient Authors. Volume firji and fecond -y containing the Hiftory of the Chrijlian Writers of the firft two Centuries, and their Teftimony to the Books of the New Teftament; with alphabetical Tables of Authors and Matters.
III. A Vindication of three of our BlefTed Saviour's mi- racles: Theraifwgof y air us* s daughter ', the widow of Nairn's
fan, and Lazarus .- in anfwer to the Objections of Mr. IVool- Jion's Fifth Difcourfe on the Miracles of our Saviour. The fecond Edition.
CAUTION
AGAINST
Conformity to this World:
TWO
DISCOURSES
O N
ROMANS xii. 2.
By NATHANIEL LARDNER.
LONDON:
Sold by J. Gray, and J. Davidson, in the Poultry; and f. Sanders, in Little Bri- tain. MDCCXXXIX.
DISCOURSE I.
ROM. xii. 2. And be not conformed to this world.
THIS chapter contains directions to the pra&ife of many virtues. It begins with exhortations of a general nature, recommended with great earneftnefle : / befeech you there- fore, brethren, by the mercies of God, that ye prefent your bodies a living facrifice, holy, acceptable to God, which is your reafonable Jervice. And be not conformed to this world, but be ye transformed by the renewing of your mind. In the remaining part of the chap- ter are recommended to Chriftians divers virtues \ fuch as humility, faithfulneffe and diligence in the emprovement of their ta- lents, and in the difcharge of the duties of their feveral ftatfons, undiflembled love of A 2 each
4- A Caution againft Difc. I.
each other, patience under afflictions, a love of peace, forbearance of enemies, and even kindnefle to them, if they are in dif- treffe.
My prefent defign is to confider the cau- tionarie direction of the text : And be not conformed to this world. By the world, as you well know, in the New Teftament, and in common difcourfe, is often meant this prefent ftate, and the things of it. It like wife fometimes denotes the finful cuf- toms and practiies of men, who live in this world -, or the bad men of the worlds who live according to the lufts of the fiefh, and as if they looked for no other happinefTe, but what confifts in the poffeffions and en- joyments of this world. And fo generally had men abandoned themfelves to fin and 2 Qor. iv. folly, that Satan is fpoken of as the God of 4- this world: as if he had been the deity,
they acknowledged and worihiped.
Indeed before the coming of Chrin:, and the publication of his goipel, human na- ture lay in a very deplorable and degenerate condition, being generally involved in great darkneffe and ignorance, and under the power of irregular and exorbitant appetites
and
Difc. I. Conformity to this World.
and affections: little virtue, either in the Heathen or the Jewifh world : things con- trarie to reafon pradtifed by men of every rank : the very principles of the guides and inftruclors of men too much fuited to exte^ nuate vice, or too weak to check the tor^ rent of it 3 and often recommending little elfe but a bare performance of external acts of religion, without, and in the ftead of real virtue and true piety.
The apoftle therefore now writing to the Chriftians at Rome judged it necefTarie at the begining of his practical directions to caution them again ft being carry ed away with the ftream of irreligion and wicked- neffe. And it is to be feared, that ftill there may be reafon for fuch a caution. The gofpel may have made fome confider- able alteration in the world. Yea, it ought to be owned, that the world has been greatly reformed and amended thereby. It has bleiTed many with jufter fentiments con- cerning God and the way of ferving him. It has alfo had a good effecl: upon the manners of men 5 and many have been in- fluenced by the good principles they have received, Great numbers have been pre- A 3 ferved
5
A Caution againft Difc. I.
ferved from fins, they otherwife would not have efcaped. And others have reached to degrees of virtue, which they never would have attained without it's affiftance. And the number of truly good and upright men is not fo fmall as formerly \ but, we may reafonably fuppofe, much enlarged and encreafed.
Neverthelefs there are many, whofe lives are not agreeable to the rules of right rea- fon, or the precepts of the Chriflian Reli- gion. And though it fhould be allowed, or charitably fuppofed and hoped, that they are not now the moll, who a£t con- trarie to the precepts of religion ; yet a cau- tion, not to be conformed to the world, may not be ufelefs or needlefs. If there are but few, who adl as men of the world, and are principally influenced by the things of this prefent life : yet confidering the de- ceitfulnefle of our hearts, the biaffe of in- clination to fome fins, and the force of only a few bad examples ; ( efpecially, where there are many;) it may be rea- fonable to guard againft imitation of them, or conformity to others in that which is evil.
In
Difc. I. Conformity to this World.
In difcourfing on this text I fhall take the following method :
I. I fhall endeavour to (hew the defign and meaning of this direction.
II. I intend to confider the importance of obferving it, and offer fome reafons and arguments againft conformity to this world.
III. After which, I {hall conclude with a few reflections.
I. I {hall endeavour to {hew the defign and meaning of this direction.
And hereby is not to be understood, that we are ftudioufly to avoid all conformity and agreement with men of the world. We all agree in one common nature, and perform the ordinarie functions and opera- tions of the animal and rational life. And we are to provide for the wants and necef- fities of nature, as well as other men. Nor does the apoftie defign to reftrain or forbid a diligent purfuit of the comforts and ad- vantages of this life, in any methods that A 4 are
A Caution againjl Difc. I.
are lawful and innocent : But what he means is, that we mould not be led afide by multitudes, or by any of thofe we con- verfe with, into the praclife of any thing finful and unlawful.
But befide this general explication of the words, I would mention fome particulars, in which wre ought not to be conformed to others, how much foever fuch things may prevail.
i. We are not to be conformed to the world in thofe fins, which are called fins of the flejh. In this caution the apoftle very probably has an eye to thefe things, inaf- much as they were very generally indulged among the Heathens, by whom the Chrif- tians at Rome were furrounded. So he Epb. iv. writes to the Ephefians : Ohh I fay there- fore, a?id teflify in the Lord ; that ye hence- forth walk not as %other Gentils walk, in the vanity of their minds, having the u?ider- jlanding darkened, being alienated from the life of God, through the ignora?ice that is in them, becaufe of the blindnefje of their heart : who being pajl feeling have given themfe/ves over to lafcivioufnefje, to work all unclean- nefe with grcedineffe. But ye have not Jo
learned
17 — 22.
Difc. I. Conformity to this World. g
learned Chrijl, if fo be that ye have heard him, and have been taught by him, as the truth is in Jefus •> that ye put off] concerning the former converfation, the old man, which is corrupt according to the deceitful lujls. He requires, that fuch things be not once named Epb.v. 3. among Chriftiansj that is, that there be no inftances of fuch tranfgreffions among them: but that they behave, as becometh iver. u. faints -, and have no fellowfiip with the un- fruitful works of darkneffe, but rather re- prove them. He likewife directs, that fool- if: talking and j effing, which are not con- ver. 4. venient, fhould quite ceafe from among them.
Nor are we to indulge ourfelves in any intemperance or exceffe, that diforders the reafon, prejudices the health, and indifpofes for the duties of life. And be not drunk Epb.v. 18. with wine, wherein is excefje. We are not to be guilty of complyance here. Though fome mould take it ever fo much amifs, that we will not be like them, or bear them companie therein, we are refolutely to decline a conformity with them. Thus St. Peter, referring to the prevailing cuf- toms of Heathens : For the time paff of our 1 pet. w..
life 3' *
10 A Caution againjl Difc. I.
life may fuffice us to have wrought the will of the Gentils, when we wctied in lafcivi- oufnefje, exceffe of wine, revellings, banquet- ings, and abominable idolatries; Wherein they think it Jlrange, that you run not with them to the fame exceffe of rioty fpeaking evil of you. So it was then. And it is to be feared, that ftill among fome, and in fome places, this kind of exceffe is fo common, that not a few may be tempted by the cuf- tomarineffe of it.
2. Chriftians are not to be conformed to
the world, or the men of it, in any inju-
Jlice, either in the way of fraud or violence.
Eph. iv. Says St. Paul to the Ephefians : Let him
28, that Jlole Jleal no more ; but rather let him
labour, working with his hands the thing
which is good. Among the ancient lawes
of God delivered to the Ifraelkes are fuch
lev. xix. as thefe : Te Jhall do no unrighteoufnejje in
3** 36, judgement, in mete-yard, in weight, or in
me a fur e. Jujl balances, jujl weights, ajuji
ephah, a jujl hin Jhall ye have. I am the
Lord your God, which brought you out of
iWxi.i. ffe land of Egypt. Solomon obferves: A
falje balance is abomination to the Lord. But
a jujl weight is his delight* And God him-
felf
10, I
Difc. I. Conformity to this World. 1 1
felf by his prophet reproves prevailing in- juftice in this manner : Are there yet the Mu. vr. treafures of wickednefle in the houje of the wicked, and the fcant meafure that is abo- minable ? Shall I count them- pure with the wicked balances, and the bag of deceitful weights ? Chriftians then certainly ought to be fair and open in their dealings, and to do to every man what is juft. Though we could unobferved detain what is rightfully due to any, we mould not withhold it. We are not only to decline unreputable me- thods of gain, which all men would con- demn, and cry out of; but every artifice that is unjuft and unequal, however com- mon with fome, and fecure from the cog- nizance of human lawes. We mould be willing to exert ourfelves to fecure to others their rightful poffeffions againft unjuft in- vaders ; but mould never employ our pow- er, or art, or influence, for geting into our hands what belongs to others. Though a good man does not choofe to be oppreffed, and would ufe all proper meafures to fecure himfelf from wrong ; yet he would much rather fuflrer, than do an injurie. To be wronged of his poffeffions, or rightful in- heritance,
12 A Caution againfi Difc. I.
heritance, by the artifices of defigning per- fons, might be matter of much grief and concern : but to treat others in fiich a way never enters into his heart. Nor would any confideration whatever prove a temp- tation to fuch fraudulent proceeding. He would rather lofe what he has, than gain the greateft effcate by an act of injuftice.
3. Chriftians are not to be conformed to the world, or the men of it, in the prac- tife of known faljhood. It is one of St* Paul's practical directions to the Ephefians : Epb. iv. Therefore, putting away lying, /peak every 2>* man truth with his neighbour. For we are
members one of another. The words we ufe are to exprefs the fenfe of our minds. We are not to promife any thing, but what we intend to do. And when we have promi- fed, we are to perform according to our; engagements. Nor does it feem confident with truth and fincerity to make pompous profeffions of affection, refpect and efteem, befide, and beyond the fenfe of our minds : creating thereby vain dependences, and big expectations; for our own prefent intereft pofiibly, but to the real detriment, and lafting and piercing vexation and difap-
pointment
Difc. I. Conformity to this World. 1 3
pointment of thofe who have been deceived by us. A Chriftian alfo, one would think, fhould reckon it incumbent on him to have a regard to truth in leffer, as well as in greater matters. However cuftomarie it may be with feme people to be at the fame time at home to feme, and abroad to others, and to direct their attendents to deliver a known falmood, and to perfift in it : a man of honour and confeience will fcarce encou- rage, or approve a pra&ife, which is a breach upon fincerity, and may have per- nicious confequences.
I need not add here, that if we are not to tranfgrefs the rules of veracity in our ordinarie difcourfe and converfation, much lefs may we falfify upon folemn occafions : when, befide the weight of our own cre- dit, we call God to be witnefle to the truth of what we fay,
4. We are not to conform to the world, and the men of it, in a profane life of the 7iame of God. Reverence is always due to the fupreme being : in which they appear to be defective, who upon trivial occafions appeal to God for the truth of what they fay. If any fhould infill:, that they do it
fometimes
14 A Caution agaiitjl Difc. I.
fometimes without knowing they do fo, or thinking of it : they only (hew thereby, that they have been long habituated to a practile, which is not to be juftifyed. For, is it not an offenfe, to atteft infignificant points with an oath? which is a folemn and awful thing, not to be introduced into fociety, but for deciding matters of weight and importance. A fober and confiderate Heathen, or Deift, who has upon his mind a ferious fenfe of religion, would not ap- prove that the divine being mould be men- tioned, or fpoken of in fuch a light and irreverent manner, as would be judged a contemptuous ufe of the name of a great man. And mall Chriftians venture upon fuch an ufe of the name of God, who have fo much more reafon to love and honour him ! Is it not flrange and fur- prifing, that a fin, to which, as is often fayd, there is fo little temptation, mould be fo common, as it is, among thofe who are called by that honourable name ! But how- ever common it maybe among fome, chief- ly, I think, of the higher and lower ranks of men; (in which, as well as in fome
other
Difc. I. Conformity to this World. 15
other things, they too much agree ;) let us not be conformed to them therein.
Nor can it be fit for us to ftake our fil- iation, or life, or credit, for the truth of matters of little or no confequence, as fome frequently do. This is a pradtife, that is not to be reconciled to the reafon of any thoughtful and confiderate perfon, who has a fenfe of religious obligations, and is con- cerned for the good order and welfare of fociety. And our bleffed Lord has inter- pofed here, and has expreffly forbid not only the fwearing by the name of God in con- versation, and the ordinarie commerce of life, but alfo thofe leffer, or more diminu- tive oaths, in which the name of God is not expreffly invoked. Te have heard, that Mat. v. it has been /aid by, [or, rather to] them of**'**' old time : Thou /halt not forfuoear thyfelf but fialt perform unto the Lord thine oaths. But I fay unto you : Swear not at all: Our Sa- viour does not intend to forbid fwearing upon iblemn and momentous, but only upon trivial and ordinarie.occafions : neither by heaven, for it is God's throne : nor by earth, for it is his footflool : neither by Je- rufalem, for it is the city of the great king* 2 Neither
1 6 A Caution againjl Difc. I.
Neither Jhalt thou fwear by thy head, for thou canjl not make one hair white or black. But let your communication be yea, yea, nay, nay : for whatfoever is more than thefe cometh of evil Thefe directions of our Lord are fufficiently clear, and eafie to be applyed by men of thefe times.
It is unneceffarie to add, that if invoca- tions of the Deity in a light manner, and upon trivial occafions, be evil; it is flill a more aggravated ofTenfe to call upon God to condemn or deftroy others upon occa- lion of none, or very trifling affronts and iniuries.
5. We are not to be conformed to the world in idlenejfe and mi/pending of time. Though it mould be the cuflom of fome, or of many around us, to devote their time and abilities to trifling matters, of little or no ufe and benefit to themfelves, or others; they are not to be followed or imitated by us. Di- verfions are allowable, if they are innocent in themfelves, and if they are made ufe of by us as a refreshment of our wearied fpi- rits, and that we may be better fitted for employments of a higher nature. But di- versions are not to be fuffered to grow up
into
Difc. I. Conformity to this World, i 7
into conftant employments, and to thru ft out ufeful and neceffarie bufineffe. Then they become finful. For this life is our only opportunity of providing for eternity : and therefore it would be loft, if fpent in eating and drinking, and playing, without making preparation for a future ftate. If we rightly confider the fhortneiTe of life, the work we have to do, the many avoca- tions that are almoft unavoidable ; wre mall think, that time ought not to be fquan- dered and thrown away, but emproved with care and diligence.
A large part of moft mens time is re- quifite for providing the necerTaries, or comforts and conveniences of life. If they fhould indulge floth and idleneffe, they would be reduced to want and poverty, If the necerTaries and comforts of life are provided to our hand for us, we may be well employed in emproving our minds, and in ferving and helping others.
And do we think, that we have no oc- cafion to employ fome time in private, in ferious meditation and reflection upon our- felves, and our more public and ordinarie conduct ? Are we fatisfyed, that all is right B already,
1 8 A Caution againji Difc. I.
already, and that our behaviour is without fault, or that there is no room left for amendment ? May it not be of ufe to take fome time to review our diverfions and amufements, our tranfa&ions in bufmeffe, and even our acls of public worfhip ?
Time very often runs wafte in conven- tion, and yet we ought not to be unfo- ciable and unfriendly. Should we not therefore be glad to render that time more profitable ? As for thofe who have fuperior abilities, or any fuperior advantage in point of age, character and flation : May they not do well to aim at raifing and emprov- ing friendly converfation ? And fhould not others be ready to join in fuch attempts, and to fet forward thofe topics that are in- ftrudtive and edifying, as well as entertain- ing ? that thofe feafons may not be altoge- ther, and always, void and empty fpaces5 of which we can give no good account, but ufeful and beneficial ; fuch as all may be able to reflect upon with pleafure, and fome with thankfulneffe, long afterwards.
6. We are not to be conformed to the
world in a cenforiom temper ■, and detracting
fpeech and difcourje. Some there are, who
fcarce
Difc. I. Conformity to this World 19
fcarce think any thing well done, but what is done by themfelves : who have a mean opinion of the abilities and performances of other men, or feem to have fo. And by artfully leffening and detracting from them they endeavour to bring the reft of man- kind into the like fentiment.
Some men have a vaft acquaintance with the private affairs and actions of their neighbours, but more especially, as it feems, with their weakneffes and failings. And having a good deal of knowledge of this kind, it is not eafie for them to hide fuch a treafure* Men who have a great deal of knowledge are ufually fond of {hewing it, and fometimes even among thofe, who fet no value upon the fciences they are matters of. Eat men are apt to be communicative of this knowledge above any other, becaufe difcoveries of this fort are generally acceptable 5 the fmalleft trifles of this nature being more eagerly fought, and more readily embraced by abundance of people, than relations of great and no- ble actions.
There can be no good reafon, why men
mould be prying and inquifitive into the
B 2 private
20 A Caution againft Difc. t.
private affairs of families, or particular per- fens. When fuch things are known, there can be very feldom any good purpofe ferved by divulging them. If they are mentioned at all, certainly there can be no good rea- fon for giving them a wrong turn, making things appear worfe than they are, conceal- ing circumflances, that might alleviate an imprudence -, and poffibly adding feme others, that tend to aggravate and en- hance it.
This mud be owned to be an unreafon- able pra&ife. But yet it is not uncom- mon. Though every man is tender of his own good name, how many a<5t, as if the reputation of other men and their fa- milies was a thing of fmall value in their efteem !
We are therefore to be upon our guard here. We are not to form and raife ftories to the prejudice of others. Nor are we to report what we have heard without referve, or caution, or any good occafion for fo do- ing. Nay, it might be well, if fometimes we would decline receiving relations of this kind, that the pra&ife of tale-bearing may be the more effectually difcouraged. Or,
if
Difc. I. Conformity to this World. 2 1
if we can't well avoid hearing them, how- ever doing it without a^ny fatisfaction, real or apparent, and diverting the difcourfe to other matters, as foon as may be.
If we do not arrive at this degree of per- fection, yet let us take heed, that we be not ra(h and fevere in our cenfures, nor condemn and exclaim againft actions and conduct, of which we know but very few circumftances.
We are all too apt to tranfgrefs in many things, and in few things more, than in an abufe of the faculty of fpeech. Says St. James : My brethren, be not many majlers, jam. \n knowing, that we Jhall receive the greater y>2- condemnation. For in many things we offend all. If any man offend not in word, the fame is a perfeB man, and able to bridle the whole body.
I might here particularly caution and ar- gue againft loading men with cenfures and reproaches on account of their differing from us in matters of fpeculation. For whereas upon other occafions fome turn the imprudences of others into heinous fins, here men often make that a crime which is a virtue, They cenfure men as B 3 aban-
22 A Caution again]} Difc- L
abandoned of God, and in a ftate of dam- nation, for believing certain opinions, which poffibly are true and reaionable. But if they be falfe, ftill thofe perfons would not deferve to be feverely ceniured by us, if they have honeftly ufed their beft endea- vours in the fearch of truth. Let us not be conformed to others in fuch a temper and conduct as this. But when men dif- fer from us, let us take the more favour- able fide of the queftion ; and hope, that though they are miilaken, as we think, yet they do not err wilfully, or obftinatly, but that they are open to conviction, and are fincere and upright. But at prefent I fay no more of this matter. *^
7. We are not to be conformed to this world, or the men of it, in a luxurious and extravagant courfe of life. And, have we not reafon to be upon our guard here ? Is not this a prevailing and general fault ? Has it not invaded all ranks and orders of men ? Is not this one of the fins of our days ? and does it not manifeftly bring upon us many
dif-
% If any Jhould find this difcourfe too long for one reading, they may break off here.
Difc. I. Conformity to this World. 23
diftrefTes and calamities, and threaten us with more ? Does not extravagance pre- vail, not in one thing only, but in all ? Is it not feen in diet, apparel, furniture, equi- page, diverfions, and in every article of ex- penfe that can be named ?
What can be faid in defenfe of that f4* gaming, in various forms, which has been fo greatly emproved and cultivated, in which great numbers of people have at- tained fuch exquifite fkill and underftand- ing ? Is not this the ordinarie diverfion, or rather bufineffe of many among us \ of rich and poor, high and low, young and old ? Are there not numerous inftances of this praclife, which are plainly, and extremely unreafonable ? Certainly, it cannot but be offenfive to fee thofe gaming for fums of money, be they greater or fmaller, who, fo far as can be judged by their outward appearance, are extremely deftitute. And it muft be a manifeft and heinous immo- rality, for men to mifpend time, md ha- B 4 zaid
f4- Since thefe difcourfes were compofed and pronoun- ced, an Aft of Parliament has palTed for the more effectual preventing of excejjt<ve and deceitful gaming. All wife men, I am perfwaded, agree in wifhing it may have a good effect.
24 A Caution againft Difc. I.
zard funis of money in this way, whofe families are unprovided of things neceffarie for their fupport.
If then tranfgreffions of this kind are common with any of our rank and ac- quaintance, we ought to be upon our guard, and take heed that we be not con- formed to them. For gaming is altogether improper for fome. And to be addicted to it, or to hazard large fums of money this way, rnuft be unreafonable in all. The lone of time, hazard of eftate, health, temper, virtue, with which this praclife is attended, fhould either entirely deter men from it, or at left induce them to be very careful not to exceed.
But this is not the only thing to be avoided by us. There are many other ways of profufeneffe. And, when this is the cafe : When frugality is un reputable ; when economie is thought to be below all people of rank, of both fexes ; when they who make a decent appearance, and pay to all what is juftly due to them, and re- lieve and fupport diftrefTed families., and are liberal in promoting divers good works. : when fuch as thefe can fcarce maintain
their
Difc. I. Conformity to this World. 25
their credit in the world, for want of pomp and fplendour, and a glittering (hew and appearance ; then certainly we have need to be upon our guard againft that pro- fufenefle, which is above our circumftances, which might exhauft our fubftance, involve us in perplexing and inextricable difficulties, and hazard the total loffe of that little vir- tue that remains in us.
8. Another thing, in which we ought not to be conformed to this world, is un~ charitablenejfe in things of a religious con- cern. This we may have reafon to guard againft. For the pride of our hearts, the good opinion we are too apt to have of ourfelves, difpofes us very much to be of- fended with thofe who differ from us. Therefore, if unfavourable fentiments of fome perfons, and a fevere treatment of them, be common, we are in great danger of being milled, Indeed this has often been a common, though it be an heinous injus- tice. It has been common among thofe who have been the people of God by pro- feffion, as well as among ignorant Heathens and idolaters. How ftrangely a blind zeal, or uncharitable temper toward fuch as dif- 3 kred
26 A Caution againjl Difc. I.
fered from them, raged among the Jewifh people, we fee in the hiftorie of the New Tdlament; particularly in their treatment of the apoftle Paul, and other harmlefs dif- ciples and followers of Jefus Chrift. If we were to look into the hiftorie of Chriftiani- ty, fince it prevailed in the Roman empire, and obferve the conduct of the feveral fedts and parties of Chriftians ; we mould find it a difficult undertaking to vindicate the con- duct of any one of them, when they have been uppermoft, and have had power in their hands. Scarce any age or period, but affords inftances of hard and unrighteous treatment of men for the fake of fome dif- ferences in religious opinions. Very few of thofe who have had the chief direction of church -affairs, who have not been blamable for fome rigour and uncharita- blenefle in fentiment or pra&ife. And of- tentimes they who by their ftations have been guides and teachers of others have ear- neftly inculcated fuch a zeal, fuch a tem- per and conduct toward thofe who have not been in all things of the fame mind with them, as is extremely unrighteous and unmerciful. Nor are they thofe only who
are
Difc. I. Conformity to this World.
are chief in power that are guilty in this refpect. For they alfo who are few in number, afid of fmall authority, in com- parifon of others, will fometimes affume, and become imperious and uncharitable to- ward thofe who differ from them in thefe
2?
points.
This then is a very common fault. And becaufe common, the greater care and cir- cumfpection are necefTarie. For every one has a right to think for himfelf, and is pbliged to determine according to the befl pf his own judgement and underftanding. And it is a duty incumbent upon every one to enquire ferioully into the things of reli- gion, and to judge according to evidence. Therefore no man, or body of men, civil or ecclefiaflical, can have a right to impofe religious creeds or articles upon other men, and to puniih them for not affenting to them. Any one may propofe reafons and arguments in behalf of his opinions : But no man ought to enforce aflent any farther than his arguments convince.
It is true, no one has a right to do, or teach any thing, that is contrarie to the peace of fociety. That is the magiftrate's
province.
2 8 A Caution againfi Difc. I.
province. But where opinions are inno- cent, and have no direft tendence to difturb the peace and quiet of others, and men are guilty of no injuftice, they have a right to the prote&ion of the power of the fo- ciety in which they live, and ought to en- joy the privileges of peaceable fubje&s.
And that we ought to avoid a perfect- ing, and a malevolent temper and condud: with regard to men of different fentiments, and to pradtife much tenderneffe, mildneffe, forbearance and love, is apparent not only from the reafon and fitnefle of things, as juft now hinted, hut alfo from the condudt and example of our Bleffed Lord and his apoftles, and from the mildnefle of the prin- ciples and precepts of the Chriftian religion, as recorded in the books of the New Testa- ment ; which was not planted and fpread in the world by force and violence, by hu- man authority, and the power of the fword, but by reafon and argument, and the ex- ample of a holy and amiable life and con- versation. Moreover, the Chriftian religion did by the like means fpread and prevail for a good while after the death of ChrifVs apoftles, and their fellow-labourers, with- out human fupports, and notwithstanding
frequent
Difc. I. Conformity to this World. 29
frequent and violent perfecutions, And though the favour of the civil power and authority, upon the converfion of Conftan- tin, might be an advantage for a while : yet I fuppofe, it may be allowed to be a juft obfervation, that fince Chriftians, in- ftead of being pcrfecuted, as they had been by Jews and Heathens, have perfecuted one another, Chriftianity has made little pro- greffe, but has rather loft ground. For the once numerous and flourifhing churches of the Eaft, and in a large part of Africa, have been all, in a manner, long fince fwallowed up in Mahometanifm. And I pre- fume, it may much difpofe us to modera- tion to obferve, that where there is the moft rigid impolition, and tyrannical go- vernment, as in the church of Rome, there are the groffeft errours, and the moft un- reafonable fuperftitions, together with a very deplorable corruption of manners, ef- pecially where that ecclefiaftical tyrannie is at the greateft height.
Let us not then be afraid of religious li- berty, as prejudicial and unfriendly to truth. Let us not by any means concur in any methods of rigour and feverity toward men
of
o A Caution againji Diic. I.
of different fentiments, as thinking thereby to promote the intereft of religion and vir- tue. For befide that fuch methods are in themfelves unreafonable and unrighteous, they are alfo detrimental to the caufe of truth.
9. Another thing, in which we ought not to follow others, is indifference about the things of religion. Of this men may be in danger on various accounts. Confi- dering the many differences and diffenfions, there are upon this head ; the animofity and fiercenefle with which religious difputes are often managed ; the many abufes of re- ligion, that is, it's name and profeffion, by hypocritical, artful and felf-interefted men 5 fome may be apt to take offenfe, and to de- termine, no more to concern themfelves a- bout it, but let all things abroad have their courfe; whilft they, for their part, fecure, as far as poffible, their own prefent worldly eafe and advantage.
Others may be in danger of much indo- lence upon this head from other considera- tions. Religion, fay they, is an abftrufe and difficult thing. Let us therefore ac- quiefce in the determinations of our fupe- riors and governours in church and ftate, and believe as they require. Or, let us
follow
Difc. I. Conformity to this World.
follow thofe to whom we are allyed, and do as they defire, efpecially if they are at all importunate, without giving ourfelves any pain about this matter.
But this indifference and indolence ought to be guarded againft. Whatever diffen- fions there are in the world, partly through human weakneffe, partly through human wickednefle and deceit, there is a difference of things. Truth and virtue are realities, built upon folid foundations. And with care and attention the great and general principles of true religion, and the main branches of virtue, may be difcerned from errour and vice.
Every man therefore fhould endeavour, to the beft of his power, according to the circumftances he is in, to know and under- ftand the chief things of religion, and the grounds and evidences of them. He fhould be difpofed to profefs the truth fo far as he is acquainted with it, and to appear among thofe, who make a public acknowledge- ment of the great creator and fovereign of the world, and of that revelation, which he has made of his will to mankind. He fhould be concerned for the rights of con- ference
31
3 2 A Caution againjl Difc. I.
fcience in general, and be heartily defirous, that all men may enjoy the privilege of worfhiping God according to their light and knowledge. He fhould never joyn in oppreffing others for confcience fake: but according to his ftation and circumftances fhould oppofe fuch meafures, and vindicate thofe who are any way injurioufly treated on account of their religious fentiments.
10. and laflly, We are not to be con- formed to the world, or the men of it, in an exceffive and i?tordi?iate affeBion for earthly and temporal things. We are not to aft, as if this world were our home, and the things of it our portion, and our all. We fhould be more moderate in our defires of temporal good things, and lets afraid of the evils and fufferings of this life, than many are. If fome feek the things of this world, more than thofe of another $ and, if difappointments in fuch purfuits plunge them into incurable grief and dif- treffej we fhould be cautious of fuch in- temperate affedtion for earthly things. If fome are unreafonably tranfported with fuc- ceffes in their worldly defigns, and are ela- ted thereby beyond meafure, fo as to treat
others
Difc. L Conformity to this World. 33
others with fcorn and difdain ; we fhould be afhamed of fuch mifbehaviour. If we are blefled in like manner, let us thank- fully own the goodneffe of God; but re- 1 c^. vii, Joyce as though we rejoyced not, becaufe the 3°' 31, fafoion of this world paffeth away. Do many repine, and murmur againft God, becaufe they are not profpered, as fome o- thers are ? and is there among men a ge- neral uneafineffe with their own circum- fiances? We fhould be contented and re- figned ; that it may appear, we acknow- ledge the over-ruling providence of God, and that there are other fources of joy and fatisfaclion, befide encreafe and abundance of worldly goods. Whatever condition we are in, efpecially if we are in any higher ftation, let us not feek our own intereft — x. 24, only, as too many do, but every one of us alfo another's wealth.
In thefe things we are not to follow, or imitate other men ; nor in any thing elfe, that is difhonourable to the majefty of God, or that debafeth, and is unworthie of our rational and immortal nature, or that is in- jurious to our fellow-creatures. In other C things,
4 A Caution againfl Difc. I.
things, which are not contrarie to reafon? or exprefs revelation, we may do as others do : We may enjoy the fame comforts, fol- low the fame employments, take the fame diverfions, that others do ; and may ufe the language of the place and countrey and time, wherein we live. For I do not in- tend to caft a fnare before you, or raife groundlefs and needlefs fcruples in any man's mind. It is not my defign abfo- lutely to condemn mufic, or danfing, or thofe diverfions, in which chance, or ha- zard, has a part, as well as fkill ; or thofe entertainments, in which are reprefented the humours and manners of men, and the revolutions of ftates and empires, or the viciffitudes of particular perfons. Thefe things I do not look upon, as in them- felves, and always evil. They then only become evil, when they are perverted, or abufed ; (as I fear they often are ;) or when they are accidentally evil, or hurtful to us, for want of prudent circumfpection ; which is neceffarie every where, and at all times, and more efpecially upon fome occa- fions.
But
Difc. I. Conformity to this World. 35
But then the reftrictions and cautions before-mentioned ought to be here remem- bered. Men are not to wafte their time, or their fubftance, in diverlions and amiife- ments. They ought not to hazard any- large part of their fubftance, the lofTe of which might be any confiderable inconve- nience to them. They fhould decline fuch games, as greatly engage them, and too much raife their paffions. Men may do well to take heed, that no amufements rob them of their wifdom, or their feriouf- nefle, or their importance in life. If any indecence appears in the entertainments fet before them, they ought to deteft and re- fent it, to ihew their diflike and abhor- rence of it, and to difcountenance it in the way beft fuited to their ftation and cha- racter. We ought ever to be careful to avoid familiarity with the wicked. And it fhould be efteemed a point of prudence rarely to be neglected, efpecially by young perfons, not to venture alone, where there is any danger, but to fecure to themfelves the companie of fome fober and religious affociates; whofe prefence may keep off G 2 fome
36 A Caution againjl Difc. I.
fome temptations, or give a check to them.
It is almoft needlefs for me to add, that I do not underftand, or explain this text, as regulating mens outward garb. A good man may without fcruple follow the fa- fhion of his countrey, and the habit of o- thers about him, of the like rank and fta- tion in the world. St. Peter indeed gives fuch diredions as thefe to women, efpeci-
iPtf.iii.3. ally the married : Whofe adorning let it not be that outward adorning, of plaiting the hair, and of wearing of gold, and put- ting on of apparel But let it be the hidcn man of the heart, in that which is ?iot cor- ruptible, even the ornament of a meek and quiet fpirit, which is in the fight of God of great price. But it is eafie to perceive, that what this apoftle intends hereby is, that fuch ihould efteem the ornaments of the mind above thofe of the body, and be more concerned about that which is in- ward, than that which is outward. God declares to the Jews by the prophet Hofea :
Ho/, vi. 6. 1 dejired ?nercie, a?id not facrifice. But no one underftands thereby, that God had not defired facrifice at all, but that he pre- ferred
Difc. I. Conformity to this World. 37
ferred mercie above facrifice, or deiired the one more than the other : as appears alio from what immediatly follows : and the knowledge of God more than burnt offerings : So likewife our Lord fays: Lay not up to Mat.vL your/elves treafures upon earth, where moth J9> 20- and rujt doth corrupt. But lay up to your- [elves treajures in heaven, where neither ?noth nor ruji doth corrupt, and where thieves do not break through and fie al. He does not abfolutly forbid to feek, or lay up earthly treafures ; but he teaches men to prefer heavenly and incorruptible above earthly and corruptible treafures, and to be more concerned for the one than the other. Thefe obfervations are to be applyed to the like excellent advices of the apoftle Paul upon the fame fubjecT: : In like manner alfo, (1 1 Tm. ii. will) that women adorn them/elves in modejl 9 apparel, with Jhamefacednefle and fobriety, not with broidered hair, or gold, or pearls, or cojlly aray, but (which becometh women profeffing godlineffe) with good works.
This text then is not a caution againft complying with others in things in which there is no harm, but againft following men In that which is really evil and finful.
c3 1
38 A Gautio?i againjl Difc. I.
I fhould now proceed to (hew the im- portance of obferving this cautionarie di- rection, according to the explication that vhas been given, in it's feveral branches and articles. But that, with a refledion or two by way of conclufion, mull be deferred to another opportunity.
DIS
Difc. II. Conformity to this World. 39
DISCOURSE II.
ROM. xii. 2. And be not conformed to this world.
IN difcourfing on thefe words I have propofed in the firft place to {hew the defign and meaning of this direction , Be not conformed to this world : Se- condly to fhew the importance of obferving it ; and then to add a reflection or two by way of conclufion.
II. Having formerly explained this cau- tionarie direction, I now proceed to the fe- cond head of difcourfe ; to jhew the impor- tance of obferving it, and to offer fome rea- fons and arguments againji conformity to this world.
1. It is plain, that the wife and holy
apo/lle efteemed this a thing of no fmall mo-
C 4 merit.
40 A Caution againjl Difc. II.
went. This caution is placed almoft at the head of the practical directions, with which he concludes this large and copious epiftle to the Romans. And I fuppoie, that the earneftnefle, with which this addreffe be- gins, ought to be understood to be conti- nued and carryed on in the words of the wer. i. text. I bejeech you therefore, brethren, by the mercies of God, that ye prefent your bo- dies a living facr if ice, holy, acceptable to God, which is your reafonable Jervice. It follows : And be not conformed to this world. As if he had fayd: And by the confideration of the fame mercies of God, in which you, as Chriftians, have partaken abundantly, be perfwaded not to be conformed to this world, and to be upon your guard againft complying with the men of it in any thing that is evil.
2. By no means, upon no account, be ye like the men of this world in any of their evil and corrupt praftiies. 'Though you live where fin abounds, and where fome fins are even fafhionable, you are to keep yourfelves free from them. Though fuch things ihould be practifed and indulged not only by ma- ny, but by the moft, and thofe who by
means
Difc. II. Conformity to this World. 41
means of their wit and fine parts, or by their high quality and ftation in the world, can give reputation to whatever they do, and make almoft any thing appear grace- ful ; you are not to be moved from your ftedfaftnefTe in virtue, or from thofe pur- pofes you have formed upon a ferious and deliberate view and confideration of things. Though our lot mould be caft in times and places, in which there are few who love true religion, and walk in the path of virtue ; and though thefe few mould be mean in their outward appearance 5 let us be contented to have our portion with them. And though in the way of irreligion and vice mould be found the learned, the rich, the great and honourable of this world ; let us not be drawn afide by their example. We ought not to be induced to any complyances that are finful. This is a forbidden and dangerous complaifance. We may part with what elfe we will for peace fake, and for the good of others. But we can do no man any good upon the whole by parting with our integrity. I fay upon the whole : for poffibly by fome afts of wicked- pefle the prefent temporal intereft of fome
particular
3
42 A Caution againjl Difc. II.
particular perfons may be advanced, But it is a moft unreafonable thing, that one man fhould hazard his eternal falvation for the fake of the temporal grandeur of another. And befides, he who upon any confidera- tions whatever violates the lawes of God and reafon fets his neighbour a pernicious example, that may harden him in fin to his final and utter ruin.
Let us not then go over to thofe who are involved in the praftife of vice. But Jet us do all that lyes in our power to bring them over to the love and praftife of true holineffe. And for this end let us endea- vour to fet religion in a good light: Let our converfation be an example of ftridt virtue, without aufterity. If our mirth is without levity, let us alfo be ferious with- out morofenefle or peevifhneffe. Above all, let our religion be iincere and undiffem- bled; not an empty, though folemn pro- feffion, but a real principle, producing the «■ good fruits of righteoufneffe , gentleneffe and mercie.
3. Herein, it muft be owned, there is no fmall difficulty. But there is a necejfity of it, unlefs the world wejre fo reformed
that
Difc. II. Conformity to this World. 43
that all in general were wife and good. Our Bleffed Lord therefore fays : Enter ye Mat. vii. in at the fir ait gate, for wide is the gate, l'Ji *4 and broad is the way that kadeth to defiruc- tion, and many there be which go in thereat. Becanfe fir ait is the gate, a?id narrow is the way, which leadeth unto life, and few there be that find it. And fays St. John : We l John v» know, that whofoever is born of God fineth not. ~- But he that is begot en of God keepeth himfelf and that wicked one toucheth him not. And we know that we arc of God7 and the whole world lyeth in wickednefe.
4. It is an ancient precept in the law of Mofes : Thou fiialt not follow a multitude ex. vmxu to do evil. And Solomon fays : My Jon, if2' . finer s entice thee, conjent thou not: My Jon, to and i$* walk thou not in the way with them, refrain thy foot from their path. It has been al- ways efteemed by wife men a noble and commendable refolution of Jofhua : As for Jo/b.xw. me, and my houfe, we will ferve the Lord; *5' though all the tribes, and other families of Ifrael, mould forfake the Lord, and go after other gods. But Chrifiiaiis are better for- tifyed againfi the temptation of numerous ex- amples than other men, and have ftronger
motives
44 <d Caution againjl Difc. II.
motives to ftedfaftneffe in virtue. They know better than others the excellence and obligations of true holinefle, and the de- formity of fin, and the different confe- quences of each. If it would be a fault in other men, it muft be much more fo in them, to be influenced by numbers to for- fake the paths of religion and virtue.
5. And though the number of the fin- cerely good and rejolutly virtuous may be fmall in a comparative view, yet they are more than a few upon the whole. Some there have been in all ages, who have ap- proved themfelves to God and their own confciences. The apoftle to the Hebrews having given a catalogue of excellent per- fons from almoft the begining of time, fome of whom endured the tryal of cruel mockings anj fcourgings, being dejliiute, af- filed, tormented, animates the Chriftians of his days with the confideration of their number, when colle&ed together. Where- fore, fays he, feeing we aljb are compaffed about with fo great a cloud of witnefes, let us lay afide every weight, and the fin that does fo eafily befet us, and let us run with patience the race that is ft before us.
6. Some
Beb. xi.
*u. 1.
Difc. II. Conformity to this World. 45
6. Some fmgularity, or eminence, and uncommon itedfaftnerTe in that which is truly good and excellent, is very becoming, and even expedient in Chtijlians. How can it be otherwife ? If the principles and pre- cepts of their religion be more fublime, pure and perfect, than thofe of any other religion, and have a fuitable influence ; muft they not neceflarily create fome dif- ference between them and other men ? They are certainly obliged to act according to the truths they have received. They gladly would, that others fhould keep them companie. But if they obftinatly refufe, and will not be perfwaded, they muft leave them behind, and follow Jefus whither he leads them. If ye were of the world, fays 7^/7 xy. our Lord to his difciples, the world would I9* love his own : but becaufe ye are not of the world, but I have chofen you out of the world, therefore the world hateth you. Chrift fuppofeth, that as his people are not of the world, fo they will often meet with difa- greeable treatment in it. But they are to remember their character, and to endeavour to excell, and thereby to be ufeful. After this manner he lpeaks to his people and
followers :
46 A Caution again]} Difc. IL
Mat. v. followers : Te are the fait of the earth. But
if the fait have loft it's favour, wherewith
Jhall it be falted ? It is thenceforth good for
nothing, but to be caft out, and to be troden
tinder foot of men. Te are the light of the
world. A city that is fet on a hill camtot be
hid. Neither do men light a candle, and put
it under a bujhel, but on a candle/lick, and
it giveth light to all that are in the houfe*
Let your light Jo fiine before men, that they
may fee your good works, and glorify your
father which is in heaven. Says St. Paul
Eph. v. 7, t0 tne Ephefians : Be not ye partakers with
them -, for ye were fome time darknefe, but
now are ye light in the Lord. Once more,
Philip. \\. in the epiftle to the Philippians : That ye
*>' may be blamelefs a?id harmlefs, the fons of
God without rebuke, in the midft of a
crooked and perverfe nation, among whom
ye Jlnne as lights in the world.
7. Our blefed Lord highly approves, and
will reward and diftinguifh thofe, who are
faithful to him in the midft of temptations y
and uphold the honour of his name in the
Luke xii. world. He fayd to his difciples : Fear not,
32, little flock, for it is your father s good plea-
fure to give you the kingdom. In the book
of
Difc. II. Conformity to this World. 47
of the Revelation he encourages fome by his fervant John : Thou haft a few names Rw- in- even in Sardis, which have not defiled their garments. And they Jl:all walk with me in white , for they are worthie. He that over- cometh, the fame Jhall be clothed in white raiment. And I will not blot out his name out of the book of life, but I will confefs his name before my father, and before his an- gels.
8. Finally, there will be much comfort and fatisf action of mind refulting from this conduct, even in this world. The context fuggefts this argument. Prefent your bo- dies, give up yourfelves fincerely to God, as a living facrifice, holy, acceptable, which is your reafonable fervice. And be not con- formed to this world, but be ye transformed by the renewing of your mind. Let the temper of your mind become truly religi- ous, fpiritual and heavenly, inftead of be- ing any longer fenfual and carnal : that ye may prove what is that good, and acceptable, and perfeffi will of God. Then you will not only know and difcern, but approve, and delightfully perform that reafonable and ex- cellent worfhip and obedience, which the
gofpel
48 A Caution againfi Difc. It*
gofpel requires. Hold on then in the way of religion and virtue, notwithftanding the temptations you meet v/ith to decline and forfake it : the pleafure will be great, your comforts will grow and encreafe, and you will more and more approve the choice you have made, as wife and reafon- able.
III. I fhall now conclude with a few* reflections.
i. Be not conformed to this world. Is there occafion for fuch a caution as this? Is the world in which we live degenerate and corrupt ? and are we lyable to be mif- led and enfnared by it ? May not this dif- pofe us to a life of privacie and retirement ? or reconcile us to it, if it is our lot ? Muft not this alfo abate our afFe&ion for this world, and life therein, and encreafe our willingnefle to depart out of it, whenever God pleafeth ? If we are continued in the world, and aft therein -> let us take care, both that we be not enfnared ourfelves, and that no one be the worfe for us. Let us fcorn to give any countenance and fupport to falfliood or vice. Let us efteem it our
indif*
JDifc. II. Conformity to this World. 49
indifpenfable duty to anfwer the ends of life. If preferment is not to be obtained, but by bafe and fmful compliances, let us give over all thoughrs of riling in the world. If we cannot keep our ftation, without partirg with our integrity, let us refign it. It is better to live with a good confcience in obfcurity and contempt, than to enjoy the careffes and applaufes of fel- low-creatures in the way of falfhood and iniquity. Better, I fay : for the end of fuch will be happie and glorious. The pfalmift of old could fay : 7 had rather be Pfi/m a door-keeper in the houfe of my God, than dwell in the tents of wickednefje. For the Lord God is a fun and field. "The Lord will give grace and glorie, and no good thing will he wit hold from him that walketh up- rightly, O Lord of hofts, bleffed is the man that trufleth in thee.
2. Let us each one, in our feveral fta- tions and circumftances, attend to this cau- tion : Be not conformed to this world.
You that are young poffibly will admit
to be warned and admonifhed. I (hall
therefore remind you of a few particulars.
To perfons of your age the world and
D many
50 A Caution againjl Difc. II.
many things therein have peculiar charms ; and what is cuftomarie and reputable comes to you with ftrong recommenda- tions, and muft be very taking. You are defirous of efteem, and think it fit and becoming in fuch as you to lay hold of that which tends to render you accept- able and agreeable, or to raife and ad* vance you in the world. But, if you have a ferious fenfe of religious things, you muft be aware, that you are not to follow the example of others, whether right or wrong. You will do well there- fore, whilft you are feting out in the world, to form a fixed purpofe and refolution of mind, that you will govern yourfelves by the rules of reafon and revelation. Take heed, that the commonnefle of fome fins never abate the horrour and dread you once had of them. Avoid friendfhip and inti- macie with the corrupt and degenerate part
prvau of mankind >, left you learn their ways, and xxn. 25. ^et a jnare f0 y0ur fn{jt Let y0ur ufual
companions be fuch as appear to have im- prefTions of religion upon their minds, and walk in the paths of virtue. You will be helpful to each ether ; good beginings will 3 be
Difc. II. Conformity to this World. 5 1
be cherifhed and emproved, and you will keep one another in countenance, if you fhould meet with fome, who are fo vile and daring, as to feoff at religion and vir- tue, and ridicule your confeientious refpect to the obligations of either.
But, befide the young, there are others alfo, to whom this cautionarie direction might be addreffed, if they would receive it. For, as the young are lyable to be fe- duced by their companions and equals : fo like wife they who are of mature age may be in danger of being milled by the bad example of fome of their equals in age and ftation; or by fome of fuperior flation, influence and authority -, who to outward appearance are ferious and attentive, but it is only to the honours, riches, preferments, ftate and grandeur of this world. Our Lord freely reproved fuch people, and warned others againft them; as may be feen at large in the twenty third chapter of St. Matthew's gofpel, and elfewhere. 'Then /pake Jejus unto the multitude and to Matxxti his dijciples, faying : The fcribes a?id pha- I-"*3' rifees fit in Mofes feat. All therefore what- ever they bid you obferve^ that obferve and D2 do:
5 2 AC ition againft Difc. II.
do: but do ye ' . tl -?r works. For
&r-S- they fay and do not. ' their works
<ver.i$. they do to be feen of iftek. Bui woe unto
you fcribes and \ a .'-ocrites ,4 for ye
Jhut up the kingdom :em again ji men.
For ye neither go in ,., Juffer
ye them that are entering to go in. Our
£«&xiii.Lord charged his difciplts to beware of the leaven oj the Zhari/ees, which is hxpocri/ie. Thefe men had an outward appearance of fanctity, and were greatly eileerned by ma- ny. Neverthelefs they were plainly influ- enced by feliifh views, which prejudiced thern againft the truth, and led them alfo to ob- ftruct and difcountenance thofe who were
Jotmv. well difpoied to it. How can ye believe, faid our Lord to fome of them, which re- ceive honour one of another, and feek not the honour that cometh from God only ?■ St. Paul
Tit.i. ii. obferves to Titus, that fome teach things which they ought not, for filthie lucres fake.
ii. i. But, fays he, fpeak thou the things which become found do&rine. He earneftly cau- tions Timothie againft a covetous difpofi- tion, which had been fatal to fome, who had taken upon them the profeffion of the
i Tim. vi. Chriflian religion, faying : The love of mo- ney
Difc. II. Conformity to this World. 5 3
ney is the root of all evil, which while fome coveted after they have erred from the faith and pierced themfelves through with many Jbrrows. But thou, O man of God, flee thefe things, and follow after righteoufneffe, godli- #effe> faith, love, patience, meeknefle. An undue love of wealth, honour, influence and authority, may be as prejudicial to the interefts of religion in a man's mind, as an inordinate love of fenfual pleafure. And there may be as much need for fome to guard againft the example of the formal, who are covetous, ambitious and afpiring3 as for others to be upon their guard againft that of the gay and voluptuous, the thought- lefs and inconfiderate,
Let us then all attend to this cautionarie direction, and the thoughts annexed to it in the fame verfc : And he not conformed to this world, but be ye transformed by the re- newing of your mind-, that ye may prove what is that good, and acceptable and perfeff will of God.
And let us beg of God to affift us in refitting the temptations of a vain world : that we may never be induced to follow a multitude in that which is evil ) but may
be
54 A Caution j &c. Difc. IL
be followers of thofe, who in ancient of later times have given an example of lively faith and ftedfaft virtue: that we may at length fit down with them, not only in peace and fafety, but in the plentiful pof- leffion of the trueft riches, and the full en- joyment of the pureft and fublimeft enter- tainments, in the kingdom of heaven for ever and ever. Amen.
Tie END,
Publifoed by the fame Author.
r I "'HE Credibility of the Gospel J[ History, Part i. Or, The Fails
occajionally mentioned in the New Testa- ment confirmed by Paffages of ancient Authors, who were contemporary with our Saviour or his Apoftles, or lived near their Time : With an Appendix concerning the Time of Herod's Death. The Second Edu tion with Additions.
The Credibility of the Gospel History, Part ii. Or, The Principal Faffs of the N. T. confirmed by Paffages of an^ cient Authors, &c. Vol. i. ii. and iii. Con- taining the Hiftory of the Chriftian Wri- ters of the firft two Centuries, and of Part of the third, and their Teftimony to the Books of the New Teftament.
A Vindication of three of our Bleffed Saviour's Miracles : The railing of Jairus's Daughter, the Widow of Nairn's Son, and Lazarus ; in Anfwer to Mr. Wooljloris fifth Pifcourfe. The Second Edition.
Counsels of Prudence for theUfe of young People: A Difcourfe on the Wifdom of the Serpent and the Innocence of the Dove : in which are recommended general Rules of Prudence 5 with particular Direc- tions relating to Bufineffe, Converfation, Friendship, and Ufefulneffe,
|
A |
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SERMON |
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Occafioned by the |
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DEATH |
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Of the late Reverend |
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William Harris, D.D, |
Who dyed May 25. 1740. At. LXV.
By NATHANIEL LARDNER.
LONDON:
Sold by Joseph Davidson at the Angel, and John Gray at the Crojs-Kep, both in the Poultry. MDCCXL.
■m^sm
\
T O T H E
CONGREGATION
O F
Proteftant Dijfenters,
Meeting in
Crouched Frfars, London, This SERMON,
Occafioned by the Death of their late Honoured and Worthy Paftor,
The Reverend
Dr. William Harris,
And Publifhed at their Requeft, Is Jbifcribed by
Their humble Servant y
N. Lardner.
(1 )
2 T H ES S. u 10.
PHoen he Jhall come to be glorified lH his faints j and to be admired In all them that believe.
WHEN our Lord comes again, he comes to judge the world, and to reward every man according to his works ; as the Apoftle writes in this context to the Chiiftians at Theffalonica, who fuffered perfecution for the gofpel : It is a righteous thing with God to recompenfe trihdation to them that trouble youi and to you who are troubled refi with its : when the Lord f jail be revealed from heaven with his mighty angels, inflaming fire, taking vengeance on them that know not God, and that obey not the gofpel of our Lord f ejus Cbrift, who Jhall be punified with everla/ling dejlruclion from the prejence of the Lord, and from the glory of his power : when he Jhall come to be glorified in his faints i and to be admired in all them that B believe:
(■'«-■)
believe : that is, when he fhall come to £>e glorified, in the eye of the whole world, in the punfthmerits inflided on the final and ir- reconcilable enenies of God and religion> and in the glorious and happy circumftances of thole who have fincerely embraced the truth, and have been under the power arid influence of it.
We may emprove thefe words, by obferv- ing and enlarging fomewhat upon thefe three proportions :
I. Cbriji will come again.
II. When he comes, he will be glorified in the happy and advantageous circumftances bf his people.
III. He will be admired by all who have believed in him, and continued faithful to the end.
PVop.L I. Cbriji will come again. This is no lefs certain, than that he once dwelt on this earth* The time is frill a fecret to us, and perhaps to all orders of intelligent creatures. But the' thing ltfelf is undoubted. He will come again at the time appointed of the Father, as St. Peter obferves in one of his tirft fermons after
M's iii. the defcent of the Spirit : whom the heavens vmjl receive \ till the time of the rejlitution of
all
ii )
all things. At the very inftant of his afcen- lion, his difciples were exprefly <iiTured of it by two angels ; This fame J ejus, fay they, ^thl ». which is taken up from you into heaven , fiall Jo come in like manner, as ye have feen hl.n go into heaven. Our Lord himfelf often fpoke of it to his difciples, and with the fulled: af- furance of the certainty of the event. I go to John xiv, prepare a place for you. And if 1 go and pre- ' pare a place for you, I will come again , and re- ceive you to my /elf that where I am, there ye may be alfo. But he never acquaints them with the time. And becaufe, for wife rea- fans, that is kept fecret, he frequently ex- horts them to watchfulneffe and circumfpecti- on. Watch therefore, for ye know not what hour your Lord doth come . . . Blejjed is that fervant, whom his Lord, when he cometh, fhalt find watching .... Watch therefore \ for ye know neither the day, nor the hour, when the Son of man cometh.
But though the time is unknown, the fe- cond coming of their Lord is no lefs the ob- ject of the faith of God's people now, than his firft coming was of the faints under for- mer difpenfations. And the fulfilment of ancient predictions, in his nrft coming, con- firms the hope of his appearing again. Nor
B 2 1$:
(4)
is the great defign of his coming into this world as yet accomplished. He will there^ fore certainly come once more, to compleat the' work he has began.
We alfo know fome of the circumftances of his expedted coming, which are very dif- ferent from thofe of the firft. Then he was in the form of a fervant. Hereafter he will appear in the character of the univerfal Lord and judge : He will be revealed from heaven with his mighty angels, in flaming fire : He comes in the glory of the Father, and all the holy angels with him : He will fit on the throne of his glory, and before him will be gathered all nations.
Prop. II. J J, When Chrijl comes again, he will be glo- rified in the happy and advantageous circum- fiances of his people. Here we may obferve two things : fir ft, what there will be, at that time,in their circumftances, which will reflect honour upon him. Secondly, what perfecti- ons in him will then be glorifyed and appear illuftrious.
i. Firft, what there will be, at that time, in the circumftances of his people, that will reflect honour and luftre upon him. There will be fuch things as thefe j the perfection
of
(5)
of their holineffe, their external glory, and their great number.
I.) One thing in Chrijl's people, which will then refledt honour upon him, is the per- fection of their holineffe. They, who then appear among his people, and are owned by him, are fuch as had believed in him, and ferved him faithfully in this world. The virtue of thefe, which here had fome alloys and imperfe&ions, will then be compleated. The church, which he loved, and for which he ^. v- gave him /elf that he might fanSlify and cleanfe 25~ 27« it with the wajhing of water by the word, will then be prefented to him a glorious church, not having fpot or wrinkle, or any fuch thing, being holy and without blemijh.
2.) Another thing in his people that will refleft honour upon him is their external glory, or the luftre of their perfons -> their bodies being then raifed up immortal, and no more lyable to death, or difeafes. Soul and body are reunited, freed from all the infir- mities of finful and mortal flefh. They have enlarged capacities, fitted for the nobleftfer- vices -, celeftial minds, and celeftial bodies ; bodies no longer clogs to the foul in it's divine employments, but made fit for a partnerfhip with it in uninterrupted and endlefs praife
and
(#)
and happineffe. The repreferrtations, which the fcripture gives us of this glory of the
i Cor xv. faints, are to this purpofe : So alfo is the re-
4" 49' Jurrefiion of the dead : It is fown in cor- ruption, it is raijed in incorruption ; it is /own difxmour, it is raifed in glory ; it is fown in weaknefs, it is raifed in power ; it is Jown a natural body, it is raifed a fpiri-
tual body The firft man is of the earth
earthy, the fecond man is the Lord from heaven. And as we have bom the image of the eartloy, we fall alfo bear the image
fhitip. iii. of the heaveyily We look for the Saviour \
%l' the Lord Jefus Chrift, who fall change our
vile body, that it may be fajhioned like unto his glorious body. So St. Paul. And, fays
i Jobn'nu another Apoftle : // does not yet appear •> what we fall be : but this we know, that when he fall appear, we fall be like himy for we fall fee him as he is.
3.) In the day of his fecond coming Chrift will be glorifyed in the number and great ?nultitude of his faints. He himfelf once fpoke
Lufcxii. of his difciples and people, as a little fock.
32- It was fo then indeed. Few there were that
believed in him ; fewer ftill, who had the courage to own him publicly, and before the world. Moft men were then ignorant of
him,
(?)
him, or offended at him. And oftentimes his profefled vifible people have made but a fmall and inconfiderable appearance, in comparifon of the reft of the world. But in that day, the number of his redeemed ones will appear to be a great multitude ; when all who have held the faith of Jefus, or dyed in the hope and expectation of him, in any age, fhall be gathered together from all the ends of the earth, and fhall come from the eaft and the weft to meet their trium- phant Lord. Says St. John in the Revela- lation : After this I beheld^ and lo a great R™> vii. multitude, which no man could number, out of all nations and kindred, and people and tongues, ftood before the throne, and before the lamb, clothed with white robes, and palms in their hands. A?id they cryed with a loud voice, faying : Salvation unto our God, which fiteth on the throne, and unto the lamb.
If Chrijt's people and followers fhould not then appear to be fo numerous, as thofe who have not known him, or not obeyed him ; yet they may, as they certainly will, be a gre^t number, exceeding what the con- traded chariry, or the melancholy appre^ henfici^ of feme now admit of and fup- pofe, There may be many among his
faints,
(8)
laints, not only out of all nations and peo- ple, but alfo out of all fe<£ts and parties > fome of which were far from being very confpicuous or renowned on this earth.
There will be many of all ranks, of dif- ferent gifts and attainments : Some, of great learning, and the moft exalted capacity * who preferred the knowledge of JefusChriJt, and him crucifyed, above all other fcience 5 as beft fuited to fecure the pradife of virtue, and advance it to the greateft perfection,- and fupport the mind under the afftidtions of this life. Others there will b^, of meaner capacities, unable by the exercife of their own reafon, to trace out the principles and obligations of religion and virtue, or to com- prehend the abftrufe fpeculations, and pro- found reafonings of the philofophers ; who from the dodtrine, miraculous works, great example, confpicuous and well-attefted death and refurreftion of Jefus Chrift, have learn- ed the nature and obligation of true reli-* gion, as confiding in the love of God and our neighbour, and the certainty of future recompenfes, and have been engaged there- by to perfect holinefle in the fear of God. Some there will be in this number, who had gone far from God5 and been greatly en- tangled
( 9 )
tangled in the fnares of an evil world, and were in the utmoft danger of everlafting per- dition ; who having been pierced with a fenfe of fin, and drawn by the -gracious invitations of the gofpel, became fincere penitents, and eminent faints. Others, who having been educated in the principles of the Chriftian doctrine, and having been from the begin- ing under the impreffions of them, conti- nued to walk with Chrift in white, and kept their garments clean, unfpotted from the world. There will be here a glorious appear- ance of fuch as bought the truth, and would not fell it 5 who took the kingdom of hea- ven by violence, and chofe the narrow path of virtue that leads to the fight of God and the heavenly life : when they, who mould have animated and encouraged them by their counfel and example, laid obftacles in their way, <and would have perfwaded them rather to feek the eafe, riches, honours and prefer- ments of this prefent world. Some there will be of large minds, who ftudied the prin- ciples of reafon and revelation, and were well acquainted with the mind of Chrift -, who here earneftly recommended general benevolence, promoted peace and friendfhip among men, and happily prevented contentions and divifi-
C ons.
( io)
ons. They will have diflinguiflied honour in that day. And fome others, poiTibly, {hall not mifs of the divine favour, who from falfe apprehenfions, and a miftaken zeal, had been here too apt to reject fome, whom they mould have received as brethren in Chrift, and heirs of the heavenly inheritance. There will be fome, who in this {late of trial had done ho- nour to religion, by a chearful, as well as fteady obedience. They had a comfortable perfwafion of the divine favour and acceptance, and they rejoiced in hope of the glory of God.
GaLu.20. They could fay : The life, which I now live in the fief, I live by the faith of the Son of Gody who loved me, and gave himfelffor me* They will triumph and exult, when Chrift, the judge of all, {hall confirm the teftimony they had in their minds, that they were the children of God, Others there will be, men of true fimplicity and integrity, but dejected and low-fpirited. They hoped, but could never fully clear up to their fatisfa&ion, that they loved God ; nor arrive at a fettled per- fwafion, that they were loved of him ; who,
Rev. xx. when the books fall be opened, will know,
■2- to their nnfpeakable joy, that theirnames alfo
were writen in the book of life. There will
be a great number, who here on earth were
defpifed
( ii i
deipifed of men, and lived in mean condition ; who will be owned by C h rift for his people, as having been refigned, contented, thankful in the circumftances allotted them by divine providence. There will be many, who had honoured the Lord with their fubftance, who clothed the naked \ fed the hungry, vifited the Jicky and fpoke comfortably to thofe who were caft down. There will be many who had gone through great tribulation, who labored and did not faint : a noble and numerous company of martyrs and confefTors, who took joyfully the fpoiling of their goods, or laid down their lives in teftimony to the truth.
Will not this multitude of fuch perfons re- fled: honour upon him, by whom they were redeemed -, through whofe means they were carried fafe through the temptations, of this world, and were enabled to perfevere to the end, notwithstanding the difficulties they met with ? If it be true, as it certainly is, that they who be wife JJjallJhine as the bright nefe of Dan. xii, the firmament, and they that turn many to righ- 3" teoufnej]e, as the fiars for ever and ever : how glorious is Jefus, the fource of this wifdom, the fpring of this zeal for truth and virtue* !
C 2 2. Sc-
2C.
I Cor. i.
( ii )
2. Secondly, we are to confider, what per- fections in Chrift will then be glorified, and appear illuftrious. And it is reafonable to fuppofe, that his wifdom, his power, and his faithfulnefle will then be very confpicuous. i.) His wifdom. The preaching of the croffe has appeared foolifhneffe to many in this world : but then it will be manifeft, be- yond the poflibility of farther doubt and que-
t Cor. 1. ftion, that thefoolifhnefje of God, that divine difpenfation, which many had defpifed, was wifer than all the wifdom of men. Some in- deed, yea not a few, do now perceive and acknowledge it to be a well laid defign, ad- mirably fuited to the weaknefle and degene- racy of the human nature. And they are ready to fay with the Apoftle : 0 the depth of the riches both of the wifdom and the knowledge of God! And that God hath abounded toward us in all wifdom and prudence. But at that time the contrivance of this difpenfation will appear ft ill more wonderful. It will be ma- nifeft, particularly in the great number of the faints then collected, and brought together in one, from the feveral parts of the world >y to whom Chrift has been made of God wifdom,
3°» andrighteoufneJJ'e, and fanclification^ and re-
demption. It
( 13 )
It is indeed a vaft and delightful fcene of contemplation, which will then lye open to the faints -, to obferve the original defign, fe- veral fteps, continued progreffe, and final . completion of the recoverie and falvation of fo many frail and finful men, by Jefus Chrift; and to obferve the extent of his government of the church, and the world in general, in the feveral parts arid ages of it, from the time of his exaltation to the right hand of the throne of God, to that great and glorious day, when all mankind are brought before his tri- bunal.
2.) At that time the power of Chrift will be glorified. It will appear great and wonderful in the refurrection of the faints, juft perform- ed by his word. This is what our Lord fpoke of, as fo marvellous, in anfwer to fome ca- vils of the Jews : For the Father loveth the 7ohn v Son, and fieweth him all things that himfelf1 doth* And he will fiew him greater things than thefe, that ye may marvel. For as the Father raifeth up the dead, and quickeneth them, evenfo the Son quickeneth whom he will. . . » Marvel not at this, for the hour is coming, in the which all that are in their graves Jhall hear his voice, and come forth -, they that have done good unto the rejurretlion of life, and
they
( 14 )
they that have done evil unto the refarreciion of damnation.
3.) Another perfection, to be glorified at that time, is the truth ', or faithfulneffe ofChriJi. This is the day for the full accomplifhment of all his promifes, upon which his people have depended, and by which they have been ani- mated in the whole of their courfe. Here he delivered rules of life, ana made gracious pro- mifes to fuch as obeyed them. He encouraged men to foriake all earthly goods for his fake and the gofpel, affuring them of abundant re- compenfe hereafter. In his conference with Nicodemus he ufeth thefe expreffions: Veri-
Jobn 111. ly Jfijy UnlQ ffjee . ty?C lpeaJZ ^af We dQ ]in0W^
and t eft if that we have fee n. In his preach- ing he publicly declared with the greateft
John vi. folemnity : This is the Father s will which hath feni me, that of all which he hath given me ■, I fould lofe nothing, but foul d raife it up at the loft day. And this is the will of him that fent me, that every one which feeth the Son, and believeth on him, may have ever la ft - ing life, and I will raife him up at the la ft day. Once more, he fays to his difciples :
John xiv In m)' Father's houfe are many manfons : If it were not fo, I would have told you. Upon the ground of a clear conviclion of his divine au- thority
( *5 ) thority and charafter, which he claimed, and a perfwafion of the truth of all his declarati- ons and promifes, his people have acted as they have done. They have given themfelves up to him, and obeyed him. They have been induced to feek principally fuch things as are now diftant and unfeen ; and not to prefer, but oftentimes to forego the pleafures, poffeilions, honours of this prefent world, and every thing defirable therein, in hope of being raifed up by him to immortal life and everlafting happineffe. So they have acted : fo they have believed, and trufted in bim. And now his truth is manifeft in the event. Thofe things, which were once the objects of defire and hope, are poffefTed and enjoyed. His faithfulneffe was believed before, and there was good evidence of the truth of all he fayd, and they who depended upon it, acted wifely and reafonably : but now it is even feen. Not one jot or tittle of his word has fallen to the ground, but all is fulfilled. Not one of thofe little ones, whom men de- fpifed, has perifhed, whom he had affured that it was the good pleafure of the Father to give them a kingdom. Not one of thofe, whom the Father had given him, is wanting, but all his fheep are placed at his right hand.
His
( rf )
His truth and faithfulnefTe may be farther illuftrated, at that time, by the peculiar de- grees of honour and glory conferred upon thofe, whofe virtue has been eminent, and tried by great difficulties and fufferings here. Many indeed, and great are the encourage- ments, which he gave in the courfe of his mi- niftry to thofe who fhould be eminent, fted- faft and conftant in virtue. And future re- wards will certainly be anfwerable to thofe encouraging declarations, and the hopes he
Matth. v. has raifed by them. Blefjed are ye, fays he,
when menjhall revile you and perfecute you, and
Jhalljay all manner of evil of youfaljlyfor my
fake : Rejoice and be exceeding glad : for great
is your reward in heaven. When the difciples
Matth. deiired to know, who fhould be greateft in * ' the kingdom of heaven, he did not deny that there would be diftinftions therein : but inti- mates, that he who fhould be moft humble, and for the fake of truth and the good of mankind, moft abafe himfelf, would in the end be moft exalted, and be greateft in the kingdom of heaven. When the two difciples petitioned, to fit, the one on the right hand, and the other on the lejt, in his kingdom, he did not grant their requeft ; alluring them it was not a thing to be determined by him,
upon
XV11J
( *7 )
upon the ground of any perfonal regards and confiderations. Neverthelefs he adds : Itjkall Matt, xx, be given to them for whom it is prepared of my 23' Father. And he inlinuates to them, that one way of being neareft to him in his glory, is to drink of his cup, and be baptifed with the baptifm, with which he was to be baptifed ; that is, to fuffer in teflimony to truth, if called thereto. In figurative expreffions he pronounces a fpecial bleffing upon men of u- niform virtue and obedience. Blejjed are tbofe Luhe *n- fervants, whom the Lord, when he cometh Jhall find watching. Verily, Ifay unto you, that he fiall gird himfelf and make them to fit down to meat, and will come forth and ferve them. When Thomas, upon the ground of an over- bearing evidence, admitted the truth of his refurre&ion, our Lord gracioufly accepted the profeffion of faith which he made : But at the fame time, he breaks forth into a fuperior commendation of fuch as fhould be better dif- pofed to truth. J ejus faith unto him : Tho- John xx; rnas, becaufe thou haft feen me, thou haft be- 29- lieved : Blejjed are they which have not feen^ and yet have believed.
Agreeable hereto are many declarations of . the Apoftles. For§ fays St. Paul, our light 2 Cor ^
D affliction $•
( i8 )
afflitfion, which is but for a moment, worketh for us afar more exceeding and eternal weight i Pet. I j. of glory. And St. Peter: That the tryal of your faith , being much more precious than of gold that peri fetl\ though it be tried with f re, may be found nntopraife and honour and glory at the ap- pearing of J ejus Cbrifl : that is, they who when tried by difficulties and fufferings in the caufe of truth, are not thereby overcome, but flill continue faithful, and are only more and more refined and fanclified, fhall receive abundance of honour and praife at the appear- ing of Jefus Chrift.
Hereby the Lord will be glorified ; when the truth and equity of his judgement fhall be manifeft in rewards, proportioned to his decla- rations, and the great hopes he had raifed in the minds of the fmcere and upright. The caufe of virtue is then compleatly vindicated by him. Every inftance of right conduct is recompenfed. And the moft eminent virtue, which here on earth is fometimes expofed to the greateft difficulties, and the worft re- proaches, receives an equal reward. This is glorious to the judge of the world.
Thefe are perfections of Chrift, which are
glori-
( 19 )
glorified by the perfect holinefle, external glory, and great number of his people. For, as the Apoftle fays, Whether one member [uf- lC r> x& fer, all the members fuffer with it ; or one member be honoured, all the members rejoice in it : fo alfo is Chrift, the head, honoured and glorified in the honour of each faint, much more in the honour and glory of the whole church, which is his body. This is the day, when good men, of all ages and nations, of every rank and condition, of different capaci- ties and attainments, who have lived under the feveral difpenfations of reafon and revela- tion, make up one vifible and harmonious affembly. Nor is there any longer one mem- ber of the church fuffering, or tempted : All have finifhed their courfe, and their warfare is accomplished. In the ftile of the Revela- tion, they are clothed in white robes, with palms ReVt v^ in their hands, the enfigns of victory and tri- 9- umph.
It is then a day glorious to Chrift, and a day of unfpeakable joy to his people. He muft be honoured and revered by thofe alfo, to whom his appearance is not joyful. For all the unjuft neglect and contempt of him and D Z hk
( io )
his people are for ever confuted, and put to fhame ; and a full conviction is wrought in the minds of all, concerning the reafonable- neffe of the gracious promifes formerly made in favour of virtue, and the great rewards now conferred upon it.
It is, moreover, reafonable to fuppofe, that at this time Chrift will be very glorious in the efteem of the bleffed angels, and all orders of intelligent beings. For the angels are faid to
Heb. 1.14. ^ mimfring Jpirits fent forth to minijler to them, who jhall be heirs of fahation. And.
i/V/. 1. tiiey defiredtolook into thoj'e things , that were done at the publication of the gofpel. It may be therefore juftly concluded, that they like- wife partake in the joy and acclamations of this day 5 and that in their eyes, or well as in thofe of his people, Chrift is glorified : efpe- cially fince they are fpoken of as prefent at
See alfo this time, and coming as attendants on the
Fev- v* iudse of the world.
11— 14. J o
III. When Chrift comes again, he will be
' admired, particularly, by all them that believe.
Three things will appear admirable at that
time : Chrift's perfonal glory, the greatneffe
of his love in what he has done for his people,
and
( « )
and his goodneffe in the kind reception he gives them, and the great reward he beftows upon them.
I. Chrift's perfonal glory. He comes on the clouds, with an innumerable company of the heavenly inhabitants in his train. And many awful appearances there will be to en- creafe the grandeur and folemnity of that day. There will be alfo the glory of his own per- fon, fuited to his real dignity, and the great characters he fuftains, of head of the church and judge of the world. Once, when he was on earth, in the days of his humiliation, he was glorioufly transformed in the view of three of his difciples : His face did pine as the fun, and his raiment became white as the light. The defcription given of that one tranfient glorification may help us to fome imperfect idea of the prefent glory of the hu- man nature of Chrift in his ftate of exaltation, and of that in which he will appear, when he comes to judge the world. But though we cannot now diftinctly conceive of it, we may be affured it will be fuch, as will raife the wonder of all, and afford every believer a pleafing furprife and joy. Each faint will have a glory of his own, with which he will
be
( *)
be fatisfied : All will admire, and be delight- ed with the tranfcendent glory and majefty of him who is their common Lord and head. 2. Another thing that will be admired at that time is the love of Chrift in what he has done for his people, in order to bring them to the glorious and happy circumjlances in which they then appear. This was always matter of won- der to thofe who duly confidered it. It will hereafter appear more admirable. It was ow- ing to the doctrine taught by him in a mean condition, and farther confirmed by his pain- ful death and glorious refurre&ion, that their hearts were won to God and virtue. It was
Heb. xii. by looking unto J ejus, who endured the croJ[e> de- fpijing the frame, and then fate down on the right handof the throne of God-, that they laidafide every weight, and ran with patience the race that was Jet before them. If he had not firft over- come neither had they overcome, as they have done, the allurements and terrours of an evil world. His victory encouraged them, and made them conquerours. So it is in the Apoftle's
Rom. viii. triumphant challenge : Who ftall feparate us.
35—37- jrom fa iove ofCbrijl ? Shall tribulation, or dillrejje^ or perfecution . . . . ? Nay, in all thefe thitigs we are more than conquerours^ through him that loved us.
3. Axh
( n )
3. Another thing, that will be admired by them that believe, is the goodnefe of Chrijl in the kind and gracious reception he gives them^ and the reward he bejlows upon them. This may be argued from the reprefentation, which our Lord himfelf has given of the fo- lemn procedure at the end of the world : Then Jhall the king fay unto them on the right Matth. hand : Come ye blejjed of my Father \ inherit the xxv- 24> kingdom prepared for you from the foundation of the world* For I was an hungred, and ye gave me meat ; thirfly, and ye gave me drink ; a ft ranger, and ye took me in. Then Jhall the righteous anfwer unto him, faying : Lord, when Jaw we thee an hungred, and fed thee ? or thirjly, and gave thee drink ? It will appear amazing goodnefle in him, to confider, and reward acts of kindnefTe, done to their afflicted and neceflitous brethren, as done to himfelf; efpe- cially as they are confcious, that the princi- ple of virtue, from which thofe good works have proceeded, was formed by his care and inftitution, and was owing to that love, wherewith he firft loved them, in living a. life of forrows, and dying a painful death for their fake.
Thus
r ( 24 )
Jpplkati- Thus we have meditated a while upon the feveral parts of this text. And we perceive, the day of ChrifVs fecond coming will be a day of great fplendour and magnificence. And mall it not be a day of joy unto us ? mall we not partake in the glory and triumphs of that time ? This well defer ves our confideration. It was a deferable thing, to fee the Saviour of the world, when clothed in the finlefs infirmi- ties of the human nature. It muft be much more defirable, to fee him coming in his glory. But neither of thefe his comings is of advantage unto all. They were his difciples only, and fuch others, as attentively heard his words, and received them into good and honeft hearts, who were entitled to a blef- Matth. fing> as he &ys to them: Blefed are your xtfi. 16. eyes, for they fee ; and your ears, for they hear. So it will be likewife in the time of his fecond coming. He appears to compleat the redemption of thofe only, whofe falvation was begun here, and who were made meet to be partakers of the inheritance of the fons
of God.
This text leads us to two things, neceffary to our feeing Chrift with joy 3 that we be
faints^
( >5 )
faints, and believers -, or, that we have a faith, which purifyes the heart, and produces works of righteoufnefTe in our lives. So let us be prepared for the coming of the Lord. And let us be diligent, that we may be found of2 Pet- »"• him in peace, without fpot and blamelefs. Let us be fuch in the frame of our mind, and in all our actions, at every feafon, that we may be ready to meet him, when- ever he comes. Thefe are they, whom Chrift pronounceth bleffed, as before fhewn. His words at length are thefe; Bleffed are thofe fervants, whom the Luke x[i- Lord, when he comet h, flail find watching. ° Verily 1 fay unto you, that he will gird him/elf, and make them Jit down to meat, and will come forth andferve them. And if he floall come in the fecond watch, or come in the third watch, and find them fa, blejjedare thofe fervants.
May this be our cafe, as we have reafon to The Cba- believe it was that of our Honoured Parlour, u whofe death we, and many others, now la- ment ! At the fame time we ought to be thankful, that he has been fo long upheld by his Lord and Mafter in his fervice, and parti- cularly, as paftour of this congregation, for the fpace of forty years and upwards : Of
E . which
( *6 ) which relation to this fociety, and the har* monie that had all along reigned therein, he fpeaks with fatisfaction in the preface to his Difccurfes on the principal Reprefentatiom of the MeJJiahy throughout the Old Te ft anient : " Recommending them particularly to thofe " of his own charge, to whom he had then u flood io long related, and with whom he " had lived in an uninterrupted peace, cc and with many marks of a diftinguifti- cc ing relpect:" which is to your, as well as his honour. He concludes that preface with thefe words, mewing what was the conftant aim of his labours, and what the reward he mod defired : " Such as they " are, fays he, I make a humble facrifice of " them to the honour of the bleffed Re- u deemer, and lay them at his feet : having " no higher ambition in this world, than to *c ferve his intereft, and be accepted of him, <c nor higher expectation and hope, than to " be with him, and behold his glory."
His fermons in the flated courfe of his mi- niftry were judicious, and practical, filled with juft fentiments, and texts of fcripture aptly applied ; compofed with great propriety
of
( a* )
of expreffion, and exactnefle of order and method ; fuited to meaner, as well as better capacities -y the fruit of much ftudy, and fe- rious thought and confederation. The fub- jecfts of his preaching were of a large compaffe, taking in the general principles of religion, with the grounds and evidences of them, and the important duties of the Chriftian life, re- commended by forcible motives and confide^ rations : Not neglecting any of the various wants and exigences of men, but aiming, by proper and well-chofen arguments, to awaken the fecure, quicken the flothful, comfort the afflicted, and ftrengthen the weak : Nor al-, ways laying the foundations of religion, but; carrying on good beginings toward perfection. Thus, as a faithful fteward and wife over- feer, he divided to every one a portion. How- he performed fome other branches of his pa«* floral office, many of you mull: likewife be very fenfible, and can bear teftimony to the fidelity and tendernefle, with which he ad-* monifhed, warned, advifed, comforted, in private, as the circumftances of things require ed. His performances at the public ordinati- ons of minifters were always greatly eiteemed. E z In
( *8 )
In funeral difcourfes, whether for minifters, or other ufefal Chriftians, he had a happy art of giving the beft likeneffe without flatterie. His delivery, as you well know, was grave and manly, entirely free from affectation, with very little action, in a word, worthy of himfelf. As his affiftance was much delired in many other places, and his preaching was generally acceptable ; I truft there are many, to whom he has been, under God, the inftru- ment of forming a principle of virtue, and of cherifhing and emproving it by the word of God difpenfed by him ; who mall be to him, in the great day, a crown of glory and re- joicing. Notwithstanding the exactneffe of his own compofitions, he was a candid hearer of others ; and was a true friend, as well as an excellent pattern to younger minifters, in preaching and in conversation.
In his family he was a watchful guar- dian, a faithful monitor, an affectionate friend.
He had a great command of his temper and his words. He was fcarce ever {cm to be angry. He very feldom fayd any thing to the difadvantage of any one. And was
much
( *9 ) much more apt to commend, than find fault.
He was a fteady friend. If any, who flood in that relation to him, came into trouble 3 he did not defert them, but liberal- ly relieved, and affe&ionately comforted them, and perfifted to take care of them un- der continued diftreffes and afflictions ; though fometimes fome fuch returns were made, as could not be altogether agreeable.
He was happy in the efteem and refpe<3 of great numbers of his brethren in the mini- ftry, and many others; men of much read- ing, found judgement, unqueftioned probity, and eminent in their feveral fpheres and flati- ons. Not now to infift on the regard fhewn him by thofe of the congregation, to which he was more efpecially related, and in whom he had much comfort : which was mention- ed before.
He fcarce ever loft any friendship entirely'. For being always mafter of himfelf, he never irritated by hafty and ofFenfive expreffions the difpleafure, which any through prejudice might conceive againft him. And, as good- will had never ceafed, nor enmity taken place,
on
( 3°)
on his part, when opportunities offered ; (which were not unlikely to happen, confider- ing his reputation and influence in the world >) he chearfully performed offices of kindnefle for fuch perfons, or their friends, and there- by laid them under frefh obligations. Thus he overcame evil with good, and regained the love and efteem of thofe, who for a while had been eftranged from him.
He was a fincere friend of religious and ci- vil liberty. And was always of a catholic fpirit, loving good Chriftians of every com- munion.
Such wrere his attainments, that it may be well fuppofed he was particularly fitted for the converfation of men of rank, and of ex- tenfive knowledge. But he could condefcend. And in the fociety of meaner perfons he was the fame man $ as well-pleafed, and as free and communicative, as in any other -y pro- vided he found an inquifitive temper, and fome good underftanding in the things of re- ligion. In thofe feafons he appeared very a- miable to fuch as were attentive^ and difpofed to obferve.
The beft judges have acknowledged the
pieces
(3i ) pieces publifhed by him, which confift of fe-» veral volumes, and are upon divers fubjedts and occafions, to be the works of a mafterly hand. How conftant he was in the public fervices of his minifterial office in this place, and how frequent elfe where, are things well known „ And when it is confidered how laboured and finifhed all his compofitions were j and that, befides, he read much, both ancient and mo- dern authors ; had a numerous acquaintance, and a large epiftolary correfpondence ; and that with care he revifed many works of his learned friends, and kindly forwarded fome of them to public view, and performed a- bundance of other good offices in private, and had a concern in many great and ufeful deiigns of a more public nature $ it may be fomewhat difficult to conceive, how he mould have fufficient time and ftrength for what he did. But he was bleffed with a moil ready apprehenfion, which fitted him for quick difpatch ; and moreover, he loved em- ployment, and could endure long and clofe application.
But to draw to a conclufion : Dr. Har r is may be faid to have excelled among good
men,
( 3* )
men, on account of the number of virtues pofTefTed by him in a confpicuous degree, and on account of the great uniformity of his temper and condudt in the feveral occurrences of his life. Among great men, in like man- ner, he had a diftinction, inafmuch as there have been few, in whom fo many accom- plifhments have met together and been united. And what may ferve to confirm this part of the character, however exalted it may appear, is his great reputation in the world, which * began very early, and continued to the laft; not fought by him, but attending him, as the fhadowT and concomitant of his merit.
By the greatnelfe of his capacity he was qualified for the higheft flations in life, and might have fhined therein. But it is as glo- rious
* Dr. Harris was for a fhort time Afliftant to Mr. Read in Gravel Lane, Southwark. In 1698. the 23d year of his age, he was chofen to fucceed the very eminent Mr. Ti- mothy Crufoe in the paftoral care of the congregation in Crouched Fryars, London. In 1703. he was entrufled by the Executors of Mr. Nathanael Taylor with the publication of the poftumous papers of that celebrated preacher; to which he prefixed a preface, an example of that excellent manner, by which all his writings are diftinguilhed. How great his credit has been of late years, is well known. I add no more. Bat, for fome farther memoirs of Dr. Harris, would refer to the funeral fermon preached by Dr. Groivenor.
(33)
rious to deipife great things, as to feek and obtain them. Merit isanintrinfic thing, and depends not upon outward advantages. Nor is his at all the lefs for choofing to ferve God, and abiding in the way mod agreeable to his own judgement, and endeavouring to be ufe- ful among thofe Chriftians, who were much of the fame mind with himfelf ; to whom he has been an ornament, and will be a lad- ing Honour,
The relation that has fubfifted between Cmkfim, this excellent perfon and us, is now diflblved and broken by the fttoke of death.. And it becomes us to fubmit our wills to the divine will and pleafure, and to acquiefce in this af- flictive and difcouraging event. But there are alfo other duties incumbent on us. It is a direction of the Apoftle : Remember them fob. xii*: that have had the rule over youy who, have"1* Jpoken to you the word of God: and con/ider^ ing the end of their converfationy their ftedfaft- neffe and. perfeverance, follow their faith. There is honour and refped due to the me- rnorie of {a$h. And we ought likewiie to imitate theii* virtues. We fhould recoiled the inftruftions that have been given us, and
F con-*
(34)
continue to follow and obey them. We are to be thankful for the bleffing we have en- joyed ; and are alfo to confider, that we have had a talent, of which we muft give an ac- count. If we ihall be able to give a good ac- count in the end, this will be joyful to thofe who have been our guides and inftru&ors, and to ourfelves. Both they and we {hall, then, receive a foil reward.
THE END.
/
* IjtV
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