Sermons on various subjects ..

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i:^ 5^ o^ i:^. ^^^ i:^. "^2^

OF THK

PRINCETON, N. J.

•X o::^ OB-

SAMUEL AGNEW,

OF PHILADELPHIA, PA.

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yh<7^c^ yc$~y^§^s.

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() Case^ -Division.. ;?^?>C^.. I

5: SJtclf, Section,.:

V Book, ^^^ V,Z ^

SERMONS

O N

VARIOUS SUBJECTS.

Containing,

I. Religion and Virtue, confidered
under the Notion of Wifdom.

II. The Excellency of Wifdom.

III. The Ways of Wifdom, Ways
of Pleafantnefs.

IV. Wifdom the Strength of the
Mind.

V. The Favour ef God, obtained
by Wifdom.

V I. Long-Life, Riches, and Hon-
our, the Fruits of Wifdom.

VII. The Love of Wifdom, ne.
ceffary to the attaining of it.

VIII. Diligence in fceking Wif-
dom always fuccefiful.

IX. Sclf-Government efTcntiai to
Wifdom.

X. The Proud and Scornful inca-
pable of attaining to Wildom.

XI. Attending to public Inftrudlion,
and other Inrtrumentul Duties,
recommended.

XIL Walking with Wife Men, a.
Means of attaining to Wifdoin.

XIII. The Foundation of Confi-
dence towards God explained.

XIV. Gn the fame Subjea.

XV. Walking by Faith and not by
Sight, explained and recom-
mended.

By JOHN ABERNETHT, M. A.

VOL. III.

LONDON:

Printed for D.Browne, without Temple-Bar; C. Davis,
in Holborn-y and A.Millar, oppolite Katherine-Jireet in
the Strand.

M.DCC.LI.

CONTENTS.

S B R iM O N I.

Religion and Virtue confidercd under
the Notion of Wifdom,

Pfov. i. I, 2, 3, 4.

^he Proverbs of Solomon the Son of David,

king of Ifrael : ^0 know wifdom and in-

JlruBiony to perceive words of iinderfland-

ing ; to receive the injirudfion of wifdofn^

jufiice, and judgment^ and equity -, to give

Jubtilty to the fimple, to the young man

knowledge and difcretion. Page i

Sermon IL
The Excellency of Wi5D0M„

Prov. viii. 6, 7.
jlear^ for I will [peak of excellent things ^ and
the opening of my Lipsfjall be right things ;
for my mouth foall fpeak truth. P* 3^

A 2 S B R-

CONTENTS.

Sermon III.

The Ways of Wifdom, Ways of

Pleafantnefs.

Prov. iii. 17.
Her ways are ways of fleafinfnefsy and all
her paths are 'peace. P- 5^

Sermon IV.
Wifdom the Strength of the Mind.

Prov. xxiv. 5.
A ni'ife man is firong^ yea a man of knowledge
increajeth Jlrength. p. 86

Sermon V.

The Favour of God obtained by

Wifdom.

Prov. viii. 35.
IVbofo findeth me findeth lifcy and fiall obtain
fwjoiir of the Lord. P* 114

Sermon VI.

Long-hfe, Riches, and Honour,

the Fruits of Wifdom.

Prov. iii. 16.
Length of days is in kcr right- handy, and in
her left-hand ricfjes ofid honour, p. 140

S ER-

CONTENTS.

Sermon VII.

The Love of Wifdom necefiary to
the attaining of it.

Prov. viii. 17.
/ love them that love me, and thofe thatfeek me
early fiall find me. p. 166

Sermon VIII.

Diligence in feeking Wifdom always

fuccefsful.

Prov. viii. 17,
Ihofe that feek me early Jhallfnd me, p. 1 90

Sermon IX.
Self-government effential to Wifdom.

Prov. XXV. 28.
He that hath no rule over his own fptrity is
like a city broken down, and without walls.

p. 2 14
Sermon X.

The Proud and Scornful incapable
of attaining to Wifdom.

Prov. xiv. 6.
A /corner feeketh wifdom and findeth it not.

p. 240

S E R-

CONTENTS.

Sermon XI.

Attending to publick Inftrudion, and
other inftrumental Duties, recom-
mended.

Prov. viii. 34.

Bleffcd is the man that heareth me^ watching
daily at my gates^ waiting at the poJIs of
my doors, p. 267

S E R M O N XIL-

Walking with Wife-men, a Mean^
of attaining to Wifdom.

Prov. xlii. 20.
He that ivaJketh with wife men fall be wife:

P- 293
Sermon XlII.

The Foundation of Confidence to-
wards Gqj> explained.

1 John ill. 19, 20, 21.

\And hereby we know that we are of the truth ^
and Jhalt ajjure cur hearts before him. Fof^
if cur hearts condemn us^ God is greater
than our hearts^ and knoweth all things ; be^
loved^ if our hearts condemn us not^ theti
have we confidence towards God. ?• 3 1 >^

< S E R"'

C O N r E M T S.

S E R IVI O N XIV.

On. tlie fame Sub]e6l.

44

S E R M o ;^ XV-

Walking by Faith, not by Sight^ cx^
plained and recommended.

2 Corinth, v. 7.
For we ivalk by faith^ net hy ftght. p. 3 70

PHIITCETOII

■THEOLOGICAL //

,r PEIITCJETOIT

TIII^JOLOQIOJlL

SER-

[ I]
SERMON I.

Religion and Virtue, confidered
under the Notion of Wisdom.

PROVERBS I. I, 2, 3,4.

The pro'verhs of Solo??i07i the fen of David^
king of Ifrael : To knoiv ivifdoni and in-^
JiruSfion, to perceive words of under jl and-
ing 'y to receive the injlrudiion of ivifdom^
jujliccy and judgment, and equity j to give
fubtilty to the fimple, to the young man
knowledge and difcretion,

AN Y one who readeth the proverbs 3 e R m;
of Solofnon attentively, will fee that !•
the principal fcope of them is to
teach men wifdom. His manner of writing
is, indeed, fuch, that no one fubjeiS is me-
thodically treated by him, the whole book
being no more than a colle6tion of wife
moral fayings, without any coherence, fome
probably wrote down by himfelf, and fome
extra<5led afterwards out of other writings
which are not now extant ; of the former
Vol. III. B fort

2 Religion and Virtue,

SERM.fort fcem to be the firil twenty-four chap-*
I. ters, and of the latter, the remaining part
of the book, under this title, chap. xxv. i .
'Thefe are alfo proverbs of Solo?no?iy which
the men of Hezekiah copied out. But though
the writing is of this unconnected kind, yet
one may plainly fee a general defign in it,
which the author keepeth always in his
view ; that is, to reclaim the fimple from
their folly, by giving them a jufl notion,
and a true tafle of real wifdom ; and to
furnifh men in general with fuch inftruc-
tions, fuch excellent rules of life, as might
be profitable to diredt their whole behaviour.
Thus he beginneth, fetting forth the wri*
tcr's chief aim, and by its excellence be-
fpeaking the attention of the reader. The
proverbs of Solomon the f on of David king of
Ifrael j to know wifdom and i7iJlru5lion ; to
perceive words of underftanding -, to receive
the infiruBions of wifdom, j^^fti^^-, and judg-
ment, and equity ; to give fuhtilty to the
fimple ; to the young 7nan knowledge and dif
cretion, Befides a great many fcattered
hints, in almoft every chapter, which fet
the counfels of the excellent moralifl in the
amiable light of wifdom, underftanding,
and difcretion, he fometimcs, as in the 3d,

4 the

chnfidcred imder the Notion ofWifdom. 3

the 8th, and 9th chapters, doth defignedly, Serm.

and even out of his profeiTed method, that ^ ^^•

is, more largely than in the way of pro-
Verbs,' infift on the beauty and excellence of
wifdom, inviting men fcriouily and fleadily
to contemplate her charr^s, that they may
admire her inftrudions, .and give themfelves
up to her condu6t,

Wifdom is introduced in the dramatick
way (which is an antient, and, when well
managed, a very ufeful way of writing) as
a divine perfon appearing in a very lovely-
form, difplaying her native worth and
beauty ; and by the moft powerful pcrfua-
fives, and the mofl affectionate manner of
addrefs, foliciting the degenerate fons of
men to hearken to her eounfels for their
good. The reafonablenefs and happy ef-
fects of our complying with her propofals
are reprefented, and the vanity of all thofe
things which rival wifdom for our aftedions,
is fully fhewn. The means, and the necef-
fary difpofitions on our part^ in order to our
attaining the true difcretion here juftly cele-
brated, are particularly mentioned, and thofe
prejudices laid open, with the folly and un-
reafonablenefs of them, which fhut mens
minds, and harden their hearts againfl it.

B z With

4 Religion and VlrtuCy

Serm. With thefe things in our view as its mam
•»• defign, let us carefully read the Book of
Proverbs, Some perhaps negleft and dif-
regard it 'as dry morality j but certainly it
containeth pure religion^ and undejiled beforlt
Cod the Father, excellent rules for the con-
dudl of life -, and it marketh out the way
in which alone we can hope for the divine
acceptance, and the folid peace which ari-
feth from the teflimony of an approving
confcience. That you may read it with the
greater advantage, I will endeavour, in this
difcourfe, to explain the nature, charad:ersj
and ufes of the wifdom of which it treateth ;
and making that the ftandard, we may try
fome things which have the appearance of
wifdom, and, perhaps, correcfl fome wrong
notions we have entertained in a matter of
fo great importance : and by that amiable
character, which muft be high in the efteem
of every conliderate perfon, if it appeareth
to be juflly applied, we may be induced to
confent to, and pra<5tife the rules Solomon
prefcribeth.

In general, it is very plain that what this

author meaneth by wifdom, is true religion

and virtue ; whether it be worthy of that

name, efpecially in the peculiar and diftin-

2 guiihing

cunfider-cd under the Notion oj JVifdom, ' f
guifhing manner he giveth it, in oppofition S e R M«
to every thing eUe that pretends to it, I •■•
fhall afterwards confider ; at prefent, I ob-
ferve, that what lie meaneth by wifdom, is
rehgion and virtue; and you will fee it to
be fo, if you look into the following paf-
fages in the 7th verfe of this chapter ; T/jf
fear of the Lord is the beginning of know^
kdge ; which was a principle Solomon learn-
ed from his pious father, to whofe inflruc-
tions he often refers in this book, and ac-
knowledgeth his great obligations to them.
This was i)<2^v^s dodlrine, FfaL cxi. 10.
and indeed it was a maxim received by wife
men in ages long before theirs, as you may
fee in fob xxviii. 28. where it is reprefented
to be the fum of what God taught men, as
the fubftance of their duty, and their moft
important concern. The fear of the Lord,
in the ftile of the facred writers, fignifieth
univerfal religion, becaufe it is an eminent
part of it, proper enough therefore, by an
ufual way of fpcaking, to defer ibe the whole;
and becaufe it is a principle which, when
the mind is duly poflefTed with, and brought
thoroughly under its power, cannot fail of
producing obedience to all the command-
ments of God. As cTcry branch oi virtue

B 3 is

■6 • ' Religion and Virtue,

Serm.is enjoined by the divine precepts, which
I- fl:iew us ail that is morally good with re-
fpe(^ to ourfelves and our fellow-creatures>
as well as to God, lb true religion is nothing
. elfe but the praidtice of virtue, from a regard
to the Deity. The fear of the Lord, if we
underftand it in the ftri^teft fenfe, qf a pi-
ous reverence for the fupreme Being, with
a difpofition to do his will, is called the be-
ginning of wifdom^ as being a very eminent:
part of our duty, or rather a principle na-
turally productive of that righteoufnefs and
goodnefs in which true wisdom confilleth :
If we take it in a greater latitude, as inclu-
ding with the principle all its genuine fruits,
in an univerfal conformity to the will of
God, then it is the whole duty of man, as
Solomon fays, Ecclef. xii. 13. and comprcr
hendeth all which the facred writers call
wifdom. So Job delivereth the dod:rine in
the place already referr'd to, Unto ?nan Lk'
[aid, The fear cf the Lord, that is wifdor/i -,
and to depart from evil, is iinderjlanding.

Again j the ' wifdom which Solomon re-
commendeth is called the knowledge cf
the Hcl)\ chap. ix. 10. where the princi-
ple already mentioned, is repeated in the
fame words, .'The fear of the Lord is the be-
ginning

confJcrcd under the Notion of Wifdom. 7

ginning of wifdom; and it is explained thus, Serm:
the knowledge of the Holy is underjiaiiding. -*•
They are religious things about which it is
converfant j the deepefl: penetration in other
matters,, the highefl attainments in humaa
fciences and arts, an.d the exadtefl judgment
in the affairs of this worlds will not intitle
any one to the chara(Sler of wife, according
to the do(5trine of this excellent author j but
an acquaintance with, divine objeds, and
with the duty we owe to God, is, accord-
ing to him, the trueft underftanding. Nei-
ther is it meer fpeculative knowledge even
of religion he meaneth j the inftrudlions of
wifdom do. all tend to practice j and the
conformity of our lives to its rules is that
only which will denominate us wife men in
Solomon's account,, Pt^ov. xxviii. 7.. Whofo
keepeth the law, is a wife [on.

Befides thefe general declarations, which
are very comprqhenfive, taking in every part
of our duty, and which plainly fhew the
defign of the Proverbs is to reprefent the
wifdom of univerfal righteoufnefs 5, the cha-
.rad:er of wifdom is applied to particular vir-
tues, and it is faid to qonfiH in them, as in
the text, ver. 3. To receive the injirudiions of
mjdom^ jiifiice^ and judgment y 'and equity.
B 4 Juftice

S Religion and Virtue,

^ERM. Juflicc IS a very important branch of our
^' duty, a virtue which we have frequent oc-
cafion for the exercife of in life ; it diredeth
a great part of our behaviour towards man*
kind, injoineth us to preferve the rights of
men inviolable, and to render to all their
due, to do as we would be done by, with-
out being warped by a regard to any feliifh
or private intereft. Perhaps there is not
any thing in religion itfelf more difagree-
able to the wifdom of the world ; for, gene-
rally, men make their own intereft the chief
end of their policy, and form their fchemes
for private advantage, without caring to dif-
tinguifh nicely between right and wrong;
and hov/ever they may efteem inflexible
righteoufnefs, as virtue and religion, yet it
is far from being: accounted wifdom. But
not to enter upon an inquiry into the truth
of the cafe, whether juftice be only a kind
of religious fimplicity, or real wifdom,
founded on the befl maxims, and worthieft
of an intelligent nature, and conducive to
all the ends it ought to purfue ; or if that
cunning which deviateth from integrity,
ufeth fraud and indiredt arts to promote fel- -
fi{h ends, be true difcretion, and becoming
the underllanding of a man ; without inqui-
ring

coTifidercd under the "Notion of Wifdom. 9

ring into this, I fay, it is fufficient to my S e R M.
prefent purpofe, that juflice, judgment, and I-
equity, are the wifdom which Solomon in-
culcateth.

Another virtue, which he recommendeth
under the fame character, is chaftity. This
he very often infifteth upon, particularly in
the 2d, the 5th, and 7th chapters, proving
at large the iimplicity and thoughtlefnefs
of the adulterer, who, with the infenfibility
of a beaft, is caught in the toil, and flupidly
falls into the fnare which is laid for him.
The men who abandon themfelves to the
purfuit of difhonourable and irregular plea-
fures, fondly imagine there is a great deal
of art and contrivance in their management;
they are the men, in their own conceit, of
deep intrigue, and refined underftanding,
valuing themfelves upon the little artifices,
whereby they feduce the unhappy partners
of their crimes, and impofe upon thofe
whom they injure. But all this, in the judg-
ment of Solomon^ is extreme folly ; and the
fenfelefs wretch, deprived of all reafon, is
only hafling to his ruin, as an ox goeth to
tlje Jlaughtei\ or, as a fool to the corrcBion
of the flocks. The intemperate will not,
perhaps, pretend to the charadtcr of wife ;

they

lo Religion and Virtue^

S E R M. they fatisfy themfelves with their fenfual

!• gratifications as the beft enjoyments, having
endeavoured to drov^n all fenfe of fuperior
excellence ; they decry wifdom, and treat it
with contempt, as too rigid and folemn for
that gaiety in which they chufe to Ipend
their days. But if we v/ill take our notions
of things from this writer, voluptuoufnefg
and excefles in eating and drinking are di^
redtly contrary to wifdom, w^hich guardetb
her votaries againft them as mofl pernicious^
ProiJ. xxiii. 19. Hear thou ^ my fin ^ a?id be
moife, and guide thine heart in the way. Be not
amongft wine-bibbers, amongjl riotous eaters
cf jiejh J for the drunkard and the glutton
Jhall come to poverty ; and drowfinefs Jhall
cloath a man with rags, Slothfulnefs, ^
lazy jftupid ina(flivity and indolence, is a
'vice very, incident to human Nature j and
they who give themfelves up to it vainly
fancy they take the wifeft courfe, avoiding
many dangers, and a great deal of painful
toil and labour j the fluggard is wifer in
his own conceit than f even men that can ren-
der a reafon : But in this book he is charged
with brutifh folly, and even fent to the
bealts, as wifer than he,^ to be inflrudied by
them, Prov, vi. 6. Go to the ant, thou Jlug-

- gard^

cofiJiHered under the Notion of Wijdom. 1 1

^ardy confider her ways^ and be wife. And, Ser M,
on the contrary, diligence is preiTed as true I.
wifdom. It is plain too, that the wifdom
Solomon teacheth comprehends the right go-
yernment of the tongue, which other infpi-
red writers reprefcnt as an eminent branch
pf religion, diredling us when to be filent,
jind when to fpeak ; but efpecially he di-
fedleth us to keep the heart, retraining fu-
rious paffions, prelerving equanimity and
por^ipofure of fpirit, and exerciling humility
and tnceknefs.

c. 3tit I need not infift on particulars ; every
pne mufl be convinced that folly is, accord-
ing to the judgment of Splomon, the cha-
rader of every vice ; and wifdom, of every
virtue j and that his intention is to fet moral
good and eidl in that light, that we may
cKufe the one, and refufe the other. If any
are inclined -to become his difciples, and to
form their livf s by his inftrudtions, there is
nothing they mult be fo careful to preferve
fls their integrity, and with the utmofl cau-
tion tliey muil avoid every fin i to accom-
pli(h which ends is the invaluable benefit
iie propofeth by the wifdpm he hath taught.
When vice, of any fort, hath the greatefl
outward advantages on its fide, when mul-
titudes

12 Religion and Virtue^

S E R M. titudes are combined to enrich themfelves

I. by its unlawful gains j by their united coun-
fels projects are form'd, and by their united
force to be executed, fo that there is the
greateft probability of fuccefs ; and honours,
profit, and pleafure, are in profped: to be
attained by unrighteous methods, it is the
province of wifdom to preferve us from the
fnare, and to deliver us from all crooked
and forbidden paths; chap. i. lo. My fin ^
when fmners entice thee^ confent thou not.
And, chap. ii. ii, 12. Difcretion Jhnll pre^-
fevue thee, under jlanding Jhall keep thee, to
deliver thee from the way of the evil man.
And v/hereas in all the affairs and circum*
fiances of life we are furrounded with temp*
tations, and our own frailty is apt to betray
us into fnares of one kind or other, the
wifdom Solomon recommendeth is propofed
as an univerfal defence and antidote againft
all evil, and that which will eifedually pre*
ferve us from every deftrudive way. Chap,
iii. 21. My fon, keep found wifdom and dif
cretion, fo fhall they he life unto thy foul,
and grace to thy neck -, then fljalt thou walk
in thy way fafely, and thy foot fhall not
fliimble^

. This

confidered under the Notion of Wifdom, 1 3

This, I think, is fufficient to anfwer theSERM.
defign I at firft propofed, that is, to (hew !•
the nature, charaders, and ufes of the wif-
dom Solomon recommendeth in the Proverbs,
But there are two obfervations farther to be
made, which both the nature of the fubjed:,
and the exprefs declarations of the author
dired: us to. The iirft is, that virtue and
integrity, to be preferved from the ways of
fin and wickednefs, that it may amount to
true wifdom, mufl be the refult of delibe-
ration and choice. Wifdom is the quality
of a free felf-determining agent, whole
fprings of a(ftion are under the guidance of
his own underflanding j chance, or necef-
fity, or outward impulfe, have no part in
it. If you fuppofe a perfon retrained from
any vicious courfe by force, or that he efca-
peth it by a natural incapacity, or by acci-
dent, without any defign of his own, with-
out any exercife of underftanding, or confi-
deration of the grounds he goeth upon ; the
innocence of his life, if it may be called (o^
hath nothing in it of wifdom, and therefore
nothing of virtue. Difcretion confifteth ia
weighing maturely the motives of adtion,
in comparing them together, and being de-
termined freely by that which, upon the

whole.

14- Religion and Viriue;

Serm. whole, appeareth to be the juftefl: and the

^* beft. From which it is a plain confequence;
that the more calrii and fedate, the more
dehberate and free our minds are in ailing,
our condud: is the wifer and the better.
For a man to flumble into the right road,-
or be hurried with -vehemence, without con-^
fidering whether he goeth, or ^hat he is
doing, is not worthy to be called either
wife or good. A contrary accident or im-
pulfe, for any thing in him to prevent it,
tnight as well have driven him the oppofitc
way. And in this confifteth the folly of a
wicked courfe of life, that the unhappy
finner, as the prophet fpeaketh, Ifaiah xlvi.
8. doth 7iQt Jhew himfclf a man ; he doth
not a(St, according to the privilege of his
nature, as the refult of a calm inquiry into
the motives of adlion, but rather is acfled
upon by external objecfls, driven by his ap-
petites and paffions, the weight which
moves the brutal kind, or as if human na-
ture were meerly a piece of meclianifm.
Solomcn^ account is this, chap. xiv. 8. That
it is the wifdom of the prudent to tinderftand
his way ', and ver. 15. The fimple believeth
'every word, but the prudent man looketh well
to his goings. Therefore he giveth this di*

reition

corjldered ujider the Notion of Wifdom. 1 5

red:ion, chap. iv. 20. My fon, attend to ;;/ySERM.
'words J incline thine ear to my Jayings. A ^ -l*
rafli, inconliderate, thoughtlefs conduft,
mufl come {liort of religion, becaufe it is
unworthy of wifdom j for it is plain, by all
the notions which our reafon fuggefteth to
us of the Deity, he will mofl approve his
reafonable creatures when they ad: the moft
deliberately, and have impartially confidered
all things which ought to determine them,
in order to their making the bell choice
they can. It followeth then, that the more
precipitately we ad, ftill the lefs religioully,
if religion be indeed wifdom ; and always
when we find ourfcives vehemently prefied
to any defigns.or meafures, fo as to exclude
confideration, which is often the unhappi-
nefs of men, . we have the more reafon to
fufped: that, our minds are under an undue
influence, and in a tempted ftate ; for con-
fideration leadeth to virtue and religion, but
the views of fin and folly fhun it as a mortal
enemy. . ..

The fecond obfervation from the account
which this book giveth us of religious vir-
tue, and the light in which it places it as-
wifdom, is, that a good man ufeth forefight,
and looketh to the lafl iflue of things, that

1 6 Religion and Virtue <^

SERM.y^ he may direift his behaviour. Wifdom

I. confifteth in forming defigns fuited to the
dignity of our nature, and purfuing them
by the beft means in our power. Religion,
then, could never juflly be called wifdom,
if it had not a view to the future confe-
quences of our prefent conduct, fecuring
the greatefl perfection and felicity that can
be hoped for. No man can be efteemed
wife, who is infenfible to his own true in-
terell: ; for it is an inclination infeparable
from human nature, and juftified by the
iiri(fteft reafon, to feek after happinefs ; it is
a maxim which no one will deny, 'Job xxii.
2. He that is wife, is profitable to himfelf-y
which Solomon applies to his wife man, that
is, the virtuous, who in the beft manner
provideth for his own fafety and happinefs ;
Frov, ix. 12. If thou be wife, thou fhalt be
wife for thyfelf-, but if thou fcornefl, thou
clone fhalt bear it. Though virtue doth
iiand on another foot, and there is really
fuch a thing as moral excellence, neceffarily
acknowledged and approved by our minds,
abflTad:ing from all confideration of intereft,
yet is it very much ftrengthened, and intel-
ligent creatures reafonably eftabliflied in their
choice of it, and their refolution to adhere

to

conjidcred wider the Notion ofWifdom. \j

to it againft all temptations, by this afTu-SERM.
ranee, that it Ihall not hurt, but rather fe- ^'
cure their happinefs, which hath been ac-
knowledged to be the tendency of virtue,
wherever any jufl: notions of it have ob-
tained in the world. If men believe there
is a Cod, wife, juft, and good, they mufl
conclude that righteoufnels is pleafing to
him i and if the foul is immortal, and fhall
fubfiil in another Hate, they who have done
good in this life, have the befl hope of be-
ing diilinguiflied by the fiivour of the Deity
in the next. Thefe are matters about which
the facred rule of our religion hath not left
us in the dark, as the heathens were j but
taught us, with the greatefl: clearnefs and
certainty, the wifdom of obedience to God's
laws, and the folly of difobedience ; becaufe
he hath appointed a day in "which he will
judge men by 'Jefiis Chrijt^ according to their
works. And thus purfuing his main fcope,
and delivering his inftrudtions agreeably io
liis grand principle, that virtue is wifdom,
and that vice and wickednefs is extreme
folly : Solomon fays, chap. xxii. 3. A prudent
fjian forefeeth the evil, and hideth him/elf;
but the Jimple pafs on, and are punijhed.
Again 3 the religious govern themfslves by
Vox. III. C a

i8 Religion and Virtue,

S E R M. a cautious forefight of the unhappy confe-
I* quences of a finful courfe, and by views
truly fublime, and far above this world.
Chap. XV. 24. The way of life is above to
the wife, that he may depart from hell be-
neath.

Having proceeded fo far, and endeavoured
to fhew you what the wifdom is which So-
lomon fo much celebrateth in this book, per-
fuading us to fludy it, and conform our-
felves to its rules, it would be, in the next
place, very proper to conlider the truth of
his doftrine \ to inquire whether religion,
univerfal righteoufnefs, goodnefs, tempe-
rance, meeknefs, chaftity, and all the other
virtues in which he placeth wifdorsi, be re-
ally worthy of that character. If it be fo,
then certainly the fear of the Lord, with
the whole fyftem of virtues which it inclu-
deth, or which depend upon it, mufl be
high in our efleem j for we cannot help va-
luing wifdom as the proper improvement of
our reafon ; to think meanly and contemp-
tuoufly of it, would be to forget ourfelves,
and to difparage what mufl be acknow-
ledged to be the excellence of our nature.
But the pretences to wifdom, it is fuppo-
fed, every man muft have leave to examine,
2 and

€onfidcred under the 'Notion of Wtfdom. 1 9

and to judge for himfelfj obedience maySERM.
be demanded by mere authority j the fub- I.
jed: is not at Hberty to enquire into the rea- ^"'^
fons of what is enjoined by his fuperior ; but
counfel is addreiTed to the underflanding ;
and whatever is propofed under the charac-
ter of wifdom mud neceflarily be fubmit-
ted to our own confideration, that we may
receive it fo far as there appeareth fufficient
caufe to our own reafon and judgment.
Now, certainly this is a dodrine which will
abide the flrideft and moft impartial trial,
that true religion, and every branch of it,
is wifdom, and the knowledge of the Holy is
tmderjlajiding. Perhaps the befl and moft
fatisfying way for illuftrating this, would be
to enter into particulars, to conlider the
duties of piety, of juflice, of meeknefs, of
charity, and the reft ; and to fhew that
every one of them is indeed wifdom, moll
becoming men, exadly fuited to the ftate
and relations of the human nature, and con-
ducive to the higheft and moft important
ends which fuch a Being ought to purfue ;
but that would be too large for the prefent
defign. If we take the whole fyftem toge-
ther, it will not be ditficult to judge whe-
ther it deferveth to be called wifdom, and

C 2 whether

20 Religion and Virtue^

Serm. whether they are not the wifefl men, who
I. form the difpolitions of their minds and
" """"^^ their pradiice by its rules.

One notion of wifdom is, that it confift.-
eth in a right judgment of things, of their
nature, fo far as that falls within our know-
ledge, of their properties, relations, differ-
ences, and of their ends and ufes. The
difference between the wifeft man, and the
weakeft, in underffanding, doth not lie in
the materials of their knowledge, if I may
fpeak fo ; they have the fame ideas, the
fame reprefentations of objedls in their
mind conveyed by their fenfes : But whe-
ther it be for want of equal capacity, op-
portunity, or diligence, the one hath not fo
thoroughly examined, and doth not fo well
difcern their agreement or difigreement,
their relations, diftindions, and ufes, as the
other. A defeat here mull have a very un-
happy influence on our condud:, which
muft be formed according to our fentiments
and opinions of things. A man who is not
able to diftinguifh, cannot know how to
determine his choice, what to do, or for-
bear ; what to chufe, or refufe j like a blind
man placed among a great variety of things,
fome good and fome bad, who hath nothing
• to

corjidcred under the Notion of Wifdom. 2 r

to clired his choice, becaule he cannnot dif- Sf. rm.
cern,the difference, and may be as ready to ^'
catch at a pebble as a jewel, nay, as ready
to lay hold on what is deflrudive, as on
what may be good and profitable to him ;
fo in the proper Iphere of the rational powers,
as there is an elFcntial difference between
objed:s, it is ablolutely ncceffary we fliould
dilcern it, in order to our being rightly de-
termined. If this be a juft notion of wif-
dom, let us apply it to the fubjed before us,
and any one may eafily judge, whether uni-
verfal religion, the fear of God, julf ice, pa-
tience, temperance, goodnefs, be not more
agreeable to the true nature and efTential
differences of things, and fl;ieweth an exadter
judgment concerning them than the con-
trary. Let any man who hath even the
flendereft acquaintance with the fyftem of
thefe virtues, determine, whether he who
heartily embraceth and adtcth according to
it, appeareth to have a truer difccrnment,
than he who maketh the oppofite choice.
I do not doubt but every one, who reflc(^l-
eth ferioufly, will be convinced, that to fear
God, to be juft, and charitable to men, and
to moderate our own appetites and pafTions,
is to judge rightly, to treat things as they
C I are.

22 Religion and Virtue ^

Serm. are, according to truth, and to their real
!• ^ nature and importance ; in other words,
that it is wifdom 3 and that to abandon our
felves to impiety, unrighteoufnefs, and fen-
fual pleafures, is to confound things, to ncg-
ledl their differences, to treat them quite
otherwife than, at Icaft if we confidered,
we {hould judge them to be ; or that it is
folly.'

Another notion of wifdom is, an ability
to improve our reafon to the befl purpofes.
All men boafl alike of this high prerogative
of their nature, that they are rational ; but
they have not all the fame dexterity in the
ufe of reafon, nor an equal capacity to em-
ploy it for the fame valijable ends. The
conftitution of the human nature feems to
be uniform ; we have the fame original de-
terminations, the fame fenfes, or ways of
perceiving things, and the fame propenfities
or afFed;ions which conflitute the ends we
purfue J but they are various and unequal in
their excellency and importance, according
to the different parts of our nature to which
they relate, and the ufes which the wife
author of our being dcfigned them for.
There is, for example, in man, a defire to
meat and drink, and other gratifications of

the

cofijidercd under the Notiofi of IViJdom. 23

the external fenfes j there is alfo a defire oFSerm*
moral excellence, an afFe(5tion to beings of *•
the moft perfect charaders. Every one
mufl fee there is a great difference in point
of excellency and importance, between thefe
affedions or defires, and the purfuits to
which they determine us. It is the pro-
vince of wifdom to judge concerning the
worth and dignity of our ends, that we may
purfue them v^ith fuitable zeal and applica-
tion, as well as to find out the befl and pro-
pereft means for obtaining them. Now,
among all the ends which we are determined
to purfue by any inflind:, appetite, or incli-
nation of nature, it will be no difficulty to
judge which are the worthieft, the moft ex-
cellent in themfelves, and the moft becom-
ing fuch creatures as we are to purfue, and
confequently, which ends true wifdom di-
redieth us to chufe, as the chief and con-
ftantly to be aimed at, in preference to
all others ; whether that moral perfection,
which is the glory of intelligent beings, or
the enjoyments of the animal life, which
are common to us with the brutal kinds.

One neccifary determination in our na-
ture is, to feek our own happinefs j and it
will be acknowledged true wifdom which
C 4 diredleth

24 Religion and Virtue ,

SERM.direcSeth us to the bed and moil: effedual
I- way for fecuring that end. Now, not to
enter on any large expHcation of this point,
the queftion concerning the wifdom of reli-
gion may be brought to a fhort ilfue. Let
any man feriouily confider, and upon ma-
ture refled;ion anfwer to himfelf, whether
he really thinks it would be better for him,
upon the whole, to be religious or wicked ;
whether he would find himfelf eafier, and
be better fatisfied in his own mind, and
have better hope concerning his ftate here-
after ; by fearing God, or not fearing him ;
by a courfe of regular ftri(5l virtue, or li-
centious immorality ? If there be any diffi-
culty at all in anfwering the queftion, it
arifeth from the vehemence of corrupt in-
clinations, and the prefent unealinefs which
accompanieth them; whereby men are ur-
ged to comply, without confidering the
certain, though at prefent diftant, confe-
quences of fuch compliance. But, not to
infift on any other arguments, this is a dif-
ficulty unworthy of wifdom, becaufe it ari-
feth from the weak part of our conftitu-
tion, originally intended to be guided and
direded by reafon, which in man ought flill
to hold the reins 3 and we turn into folly,

■whenever

conjidercd under the Notion ofJVifdcm. 25

whenever we decline a fubjecftion to its em- S e r M.
pire, or adt otherwife than it direcfteth. ^'
Doth not wilUom require us to ad: with a
regard to the future, as well as the prefent
time ? Is it not true difcrction to have a
greater regard to a more important than
to a lefs important intereft, and to have a
greater regard to an eternal ftate, than to
that which is momentary and perilling ?
And if this be taken into the account, the
vvifdom of religion will fully appear.

It is certain that multitudes of mankind
conduct themfelves quite otherwife ; they
take up with the pleafures of the external
fenfes, or the gratification of low defiresj
and they imagine themfelves wife in doing
fo, devifing fubtile methods for obtaining
their ends. But this fatal miftake arlfeth
from a partial confideration of the human
nature, and a narrow view of our exigence.
If we deliberately conlider the whole of our
frame, and with difcretion extend our pro-
fpeds to a future ftate, of which we have
the flrongefl aflurances, we {hall be con-
vinced that fenfible objcd:s cannot afford us
the truefl felicity j and that it becometh
fuch creatures as we are, to provide for a
longer duration than the prefent life; that

the

26 Religion and Virtue y

Serm. the dominion of confcience over the lower
I. appetites and paffions is abfolutely neceffary
to preferve the harmony of nature ; and
that the mofl: fohd and permanent peace
and joy, fpring from the love and obfer-
vance of God's laws. And as wifdom is
profitable to diredt men to the profecution
of the moft worthy ends, another part of
its province is chufing the beft means for
attaining them ; and this alio appeareth in
religion. Its directions principally turn up-
on the pradiice of piety and virtue ; and
what better and more natural way can there
be for arriving at perfe(5tion in any thing,
than pra<5tiiing that wherein we would be
perfed ? If we would hope to be finally
blefied in beholding God's face in righte-
oufnefs, what better preparation can there
be for it, than, when we behold the glory
of the Lord, difplayed in his word, to be
changed into his image, to become parta-
kers of a divine nature, and, cleanfing our-
felves from the filthinefs of the flefh and
fpirit, to perfect holinefs in his fear ; thus to
grow up gradually, by a continual progrefs
in every religious virtue, to a meetnefs for
the inheritance of the faints in light. True
it is, that through the prejudices which are

natural

confider-ed under the "Notion of Wifdom. 2/
natural to us, and felfifli afFedtions, which S e r M.
arc very ftrong, the difcipllne of religion is I-
irkfome to men, efpecially at their firft en-
trance into it ; fo that true virtue, as prac-
tifed in oppofition to the bent and tendency
of depraved appetites and pafTions, is juflly
reprefented under the notion of felf-denial
and mortification. This at firfb view may,
to unattentivc minds, have an unnatural ap-
pearance, and not feem worthy the name
of wifdom ; for that which is to be denied,
thwarted, and controuled, being a part of
our nature, the difcipline which prefcribeth
the denying it, muft neceflarily prefcribe
pain, (indeed the rule of our religion ac-
knowledgeth this, reprefenting that part of
the exercife it enjoineth, under the notion
of pulling out the right eye, and cutting off
the right hand) and therefore it may feem
to be a difcipline not wifely calculated for
promoting the felicity of the human nature,
which is confeffedly an end of wifdom.
Yet upon a more clofe and ferious conlide-
ration, it will appear, that felf-denial and
mortification is a neceflary part of wifdom,
as a remedy accommodated to the infirmi-
ties of our prefent ftate, and the diforders
<)f our nature.

28 Re It gi en and Virtue^

Serm. We are divided againfl ourfelves, and find

J. oppofite tendencies in our hearts, carnal in-
clinations and pafTions leading one way, and
reafon and confcience propofing' another di-
redly contrary. They muft be ftrangers to
felf-refled:ion, who do not find it fo in fadt
and experience -, and if it be fo, it is plain
that fomething, which muft be called our-
felves, and a part of our nature, muft be
denied j either appetite and paffion on the
one hand, or reafon and confcience on the
other. But it is certain, and every confide-
ratc perfon will be convinced of it, that the
latter is the fuperior, the more excellent,
and, of right, the governing part j and that
conforming ourfelves to its direction will
yield the greater, more exalted, and abiding
happinefs. Now, is -it not wife and reafo-
nable to deny an inferior, and worfe felf,
for the fake of a better and fuperior ? And
thus the law of mortifying the deeds of the
body, of crucifying the flefli, with the affec-
tions and lufts, is wifely injoined for the
faving of the fpirit, for refcuing it from
corruption, and railing it to a ftate of wif-
dom, activity, and true pleafure.

Since, then, this dodrine of Solojnon fets
religious virtue in fuch an inviting light;
and fince, as he elfewhere fpeaketh, there is

a

cojifidered under the Notio?i of JVifdom. 29

a price put in our hands to attain it, let us Serm.
not be of the fools who have no heart to I-
purchafe it. This is the unhappy condition ' "'
of many to whom divine iv'ijdvm crietb, and
under ft anding lifteth up her ^jcice. The im-
petuous clamor of their lulls and paflions
prevaileth againft the calm voice of reafon ;
their depraved afFedions, indulged, grow up
to fuch confirmed vicious habits, as harden
their hearts to an utter infenfibility, and a
total negled of wifdom's moft earnefl feli-
citations. Solomon, in this chapter, repre-
fenteth the fatal confequenccs of this in a
very clear and affeding manner i and with
his words I {hall conclude : IVifdom iittereth
her '•coke in the Jlreets, and cricth in the
chief places of ccnccurfe, in the opening cf the
gates, and in the city ; that is, in the plainefl
and mofl intelligible manner: But then he
adds, in the name of wifdom, Bccaufe I
called, and ye refufed ; have fet at naught
my coimfcls, and would none of my reprooji-r-
they hated knowledge, and did not chufe the
fear of the Lord; therefore, f:all they eat
the fruit of their own way, and be filled
with their own devices.

S E R-

[ 30 ]

SERMON IL

The ExcELLE NCY of W I S D O M.

PROVERBS VIII. 6, 7.

Hear^ for I will Jpeak of excelkiit things,
and the opening of my lips fiall be right
things 3 for my mouth Jhall fpeak truth,

Serm. T TAVING endeavoured to explain the
XJL nature, characters, ends, and ufes, of
that wifdom which Solomon recommendeth
in this book, fhewing that it comprehend-
eth the whole fyftem of religious virtue,
the fear of God, all the pious devout affec-
tions and regards which are due to the fu-
preme Being j juftice and good- will to men;
fobriety, or a due government of our infe-
rior appetites and paffions, together with the
proper effe(5ls of thefe qualities and difpofi-
tions of mind in our converfations, doing
good, and efchewing evil j and having en-
deavoured to juftify the notion he intendeth
to give us, that it may have a proper influ-
ence on our temper and pradlice, that this
is true wifdom ; I fhall, next, apply myfelf

to

The Excellency of Wijdom. 3 i

to the confideration of feme arguments Serm.
whereby he inforceth it, and urgeth us to II.
ftudy, embrace, and conform our hves to
its direiftion. One argument is contained in
the text, which is a part of wifdom's ele-
gant fpeech, addrelTed to the fons of men,
in the moft open and folemn manner. She
is reprefented, in the beginning of this chap-
ter, as making a pubHc appearance in a rude,
ignorant, and corrupt world, loudly pro-
claiming her doctrines and counfels, and
calling upon all men, without exception,
even of the moft fimple and ftupid, to
hearken to them. And what confideration
could be more powerful to engage their at-
tention than this, that flie fpeaketh of ex^
cellent things -, the opening of her lips is of
right things^ and her mouth fpeaketh tj^uth.
That this is the juft character of the in-
ftrudtions and precepts of religious virtue, I
will endeavour to fhew you in this difcourfe ;
and then I fhall make fome pradical reflec-
tions. You cannot but obferve, that other
writers of fcripture, as well as SolotJion, at-
tribute high excellency to religion 5 particu-
larly we meet with many declarations of
that fort in the books of "Job and the Fjahns.
It is compared with things which are among
men of the greateft price, and preferred to

them;

32 The Excellency of Wifdom.

Serm. them; which method of comparifon is a
II' very natural one in enquiring into and de-
fcribing worth. It muft indeed be fuppofed
that we are, in fome meafure, acquainted
wit;h the things which wifdom Jpeakethj
otherwife it would be a vain attempt to
fhew their excellence. But, befides that, I
have already mentioned fome of them, in
the brief account I gave of the defign and
main fubjed: of this book ; I hope that is a
fuppofition not unfit to be made in fuch an
affembly : For though it muft be acknow-
ledged, that the compleat fcheme of reli-
gion and morality, and every thing belong-
ing to it which may be comprehended in
the doctrine of wifdom, is not without dif-
ficulties ; fome of the fmaller lines in the
divine draught may not be clearly difcerned,
perhaps not all of them, by any even of
thofe who have fearched into it with the
greatefi: care ; yet the principal firokes are
fo clear, that he who runs may ready as the
prophet fpeaketh ; fcarcely any Chriftian can
be ignorant of them, at leafl fo far ignorant,
as not to be able to judge of their excel-
lence.

My method for illuftrating Solomon's ar-
gument in the text, fhall be this :

2 ^ Fi?'JI,

The Excellency of JVlJdom, 32

Tirfi^ I will confider the excellence oFSerm.
the dodrines and injundtions of wif- II.
dom, abtolutely and in themfelves, and
under that head explain their reditude
and truth.

Secondly^ I (hall, after the example of
this, and other facred writers, compare
them with other things which are mofl
valued by men, and fliew their fupe-
rior worth.

Firji, let us confider the excellence of
the dodtrines and injundtions of wifdom, ab-
folutely and in themfelves. And here it
would feem reafonable, firft of all, that we
fhould fix an idea of excellence, making it
the ftandard whereby to try every thing
which pretendeth to that charadler : But,
as far as I can fee, the facred writers fatisfy
themfelves, with refpedl to this matter, by
appealing to the common fenfe of mankind,
and fuppofe a neceffary approbation and
efteem which muft be the llandard, at leaft
the charadteriftic, of excellency to us. Their
manner of fpeaking feems to be altogether
unintelligible, unlefs there be fome common
and plain rule wherein all men are agreed,
and which muft have fo deep a foundation

Vol. III. D ia

34 ^he Excellency of Wifdom,

S E R M. in nature, as the neceflary invariable deter-
JI- mination of our minds. If you fuppofe the
charader of excellent and right to be the
refult of arbitrary human conftitutions, it
would never be uniform, but muft have as
much variety as the meafures of the under-
ftandings, fancies, cufloms, affedions, pre-
judices, or whatever elfe might influence
men in making fuch conftitutions. But we
will find, by looking into our own minds,
that we do not learn our notions of excellent
and right that way j they are before the
confideration of all laws, appointments, or-
ders, and inftrudlions whatfocverj for we
bring all thefe to the teft in our own minds,
and try them by a fenfe which we have
prior to any of them. This is not acquired
(though it may be improved) by ftudy and
learning, for then very few would be qua-
lified to judge J but in the text wifdom ap-
pealeth to the fimple and to fools, fubmit-
ting her inftrudlions to their examination.
Nay, this fenfe cannot depend on any pofi-
tive declaration even of God's will, nor is
the meaning, properly, of excellent and
right things, fuch things as he hath com-
manded. When St. Faul giveth thefe epi-
thets to religious virtue, much of the fame
fignification with thofe in the text, whatfo-

ever

The Excellency of Wifdom, 3^

e*uer things are triie^ and pia-e^ and jujl, S e r M.
and hone/l^ and lovely^ I cannot think he H.
means that thefe things are fo becaufe pre-
fcribcd as duty in the word of God, confi-
dered as a divine law j for then he would
have exprelTed himfelf more plainly and in-
telligibly thus ; whatfoever things are com-
manded, think on thefe things ; and though
the very fame things are enjoined by the
fupreme authority of God, and inforced by
the gofpel motives, by which they derive a
new obligation upon the mind of man ; yet
honefty and turpitude, lovelinefs and de-
formity, are characters of a(flions which can
have no reference to legiflative authority, but
purely to that impreflion of moral excellence
which is made deep in the human heart.
Befides, the character of excellent is in a
peculiar, and indeed the higheft fenfe, ap-
plied to God's laws and to himfelf, which
fhews that it is not to be underftood to be
fixed by a pofitlve declaration of his will ;
for if it were, when it is faid that his laws
are excellent, and himfelf an excellent Be-
ing, the meaning would be, that his laws
are, and himfelf is, jufl what he pleafes ;
which is in effed to fay, that his moral
I perfections are not effential to him. It re-
I mains then, that the original idea of excel-
I D 2 lence

36 ^he Excellency of JVifdom.

S E RM. lence is, in this fenfe, efTential to our nature j
II, that it is one of thofe perceptions to which
we are neceflarily determined when the ob-
Jed: fitted to excite it is prefented to us. By
our conflitution we are tied down to certain
fenfations or ways of perceiving, which
feem to be uniform, ahke in all men, and
fubje(3: to no alterations, in which we mufl
finally acquiefce as the fole judges within
their proper fphere. Job fays, chap. xii. 1 1.
Doth not the ear try wordsy and the month
tafte his jneats. The perception of taftes is
natural, the fame originally in every man,
no one learneth it from another, as^ we do
the fignification of words, arts, and habits
of divers kinds ; and every man's tafte is the
only judge for himfelf of its proper objed:,
no one can change it, or conform his man-
ner of perception to the will of another ;
fo that if a proclamation was made, offering
meats and drinks to all who fhould be will-
ing to receive them, and this argument
ufed, not that they are wholfome or medi-
cinal, tending to reflore and preferve health,
for that might be difHcult to judge of, and
requireth fkill and experience, but that they
are fweet or palatable 5 to whom is the ap-
peal underflood to be made,, but to every
one for himfelf? for the mouth tafleth

meats.

^e Excellency ef JVifdom. ny

meats. In like manner, fays Job, the ear ^^r m.
trieth words -, probably he means, the un- II.
derftanding trieth dodirines, and the mind
trieth the goodnefs of things, and muft pro-
nounce the beft judgment on every one that
is propofed to it. There is a tafte in the
mind, or a power of difcerning of excel-
lency, of right and truth, as well as in the
mouth a tafte of meats ; and it is as natural
and much more invariable. When certain
charaders, anions, and principles, are pro-
pofed to us, we have as neceffarily a per-
ception of excellent and vile, right and
wrong, of true and falfe, as we have of
fweet, and bitter, and four, from the ob-
jects of the external fenfe. And as this lat-
ter is capable of being improved by experi-
ence, or vitiated by a diftemper, which
doth not hinder its being natural ; fo in the
other cafe, there is not in all men an equal
degree or extent of knowledge in the things
of wifdom, which arifeth from an inequa-
lity in their capacities, means of informa-
tion, and attention ; but flill there is in all
men a fenfe of the difference between moral
good and evil, of the excellence of the one,
and the turpitude of the other, as foon as it
is underilood. I do not fay that this ne-
D 3 ceflarily

38 'The Excellency of Wifdom,

S ERM. ceiTarily determines our praftice ; we find by
11. experience that it is otherwife, and that
men milled by their felfifh indinations, vi-
cious cuftoms and habits, and flrong preju^
dices, chufe what they know to be evil,
and refufe what they know to be good ; but
every one who, according to Solomon's ex-
hortation, will hear and ferioufly conlider,
is quaUfied to difcern that the things which
wifdom fpeaketh, are indeed excellent.

\\ the qneilion be, What are thofe things,
in the inftrudlions of wifdom, or of religion
and virtue, which appear to be fo excellent ?
I aniwer, every thing. Let any man feri-
oufly confider the great branches of religion
as they are propofed to us in the fcripture,
let them think on them feverally, and then
in Gonjundion, as making up one fyftem,
and let him calmly pronounce judgment,
whether they, or their oppofites, are the
more excellent and amiable ? whether the
fear and iove of God, with a confl:ant tenor
of practice agreeable to thefe great princi-
ples, be better than irreligion and profane-
nefs ? whether charity, fidelity, gratitude,
temperance, chaftity, patience, be better
than malice, fraud, violence, perfidioufnefs,
drunkennefs, Igwdnefs, and a continued

courfe

The Excellency of Wifdom, 39

courfe of outrageous infolence againfl GodSERM.
and man ? and then let him judge whether II.
it be not true, which the prophet hath faid,
Micah vi. 8. God hath Jhewed thee^ O ma?!,
what is good.

But I think the wife man hath very well
explained his own meaning in the following
words ot the text, and leads us into a juft
way of conceiving the excellence of religious
virtue j for, faith wifdom, the opening of
my lips fhall be of right things^ and my mouth
fhall fpeak truth. Right and true are cha-
raders which we cannot but acknowledge
to be excellent wherever we difcern them ;
fet them againfl their oppolites, in any cafe
wherein you are competent judges, and
fully able to diflingui(h, that you may fee
to which of them your own minds mull
neceffarily give the preference. An adion
or a charader, in which redlitude and iate-
grity eminently fliine forth, or a rule which
propofeth them to us, fuch as that of our
Saviour, Matt. vii. 12. Whatever ye would
that men fiould do to you^ do ye even fo to
them. This will command our veneration,
and truth will always appear lovely, even
when our private interefts and affedlions
/land in greatefl oppofition to it. When
D 4 any^

40 ^he Excellency of Wifdom.

SERM.any bias inclineth us to the fide of iniquity

II. or of falfhood, yet ftill we are confcious of
a fuperior excellence and amiablenefs in
righteoufnefs and truth, Thefe are the cha-
raders of God's laws, which engage the
cfteem and affedion of his fervants, I mean
his moral laws, which are clearly declared
in his word, and were known by the light
of nature -, for the apoftle fays, the ivork of
the law is written in the hearts of men-, the
Pfalmifl likewife, Ffal, xix. 8. 'fhe Jiatutes
of the Lord are right -, and ver. 9. His judg-
ments are altogether righteous. And Pjal.
cxix. 138. T^hy teftimonies are rights good^
and very faithful. It is true, that righte-
oufnefs is often taken in a limited fenfe for
one part of our duty to men, rendering to
all their due ; but fometimes it comprehend-
eth univerfal religion and virtue, to which
the character of right is afcribed, not merely
with regard to the authority of God enjoin-
ing it, but becaufe of an infeparable reditude
in the things themfelves, prior to all laws.
Not only flrid juftice, but other parts of
our duty, come under the denomination of
righteoufnefs, becaufe of their congruity to
that fenfe of right and wrong eflential to the
rational nature j for example, the homage

we

^he Excellency of Wifdom, 41

we owe to Almighty God, as well as the S e r m.
good offices which ought to be performed II.
to our fellow-creatures ; for reverence, love,
gratitude, and obedience, to the beft of be-
ings, our conflant benefadlor, and the re-
warder of them that diligently feek him,
will appear as agreeable to the voice of rea-
fon, as that we fliould preferve the rights
of, and be beneficent to, them who are made
of one blood with us, with whom we are
joined in the communion of the fame na-
ture, linked together by common wants,
and a mutual capacity of fervice ; and who
have the fame claim of good offices from
us, as we have from them.

Again -, there is eternal truth in all God's
teftimonies j they are founded on felf-evi-
dent maxims. If we reduce what hath been
already faid concerning the excellence and
equity of the main efTential parts of our
duty, into the form of propofitions, fuch
as, that the fear and love of God, juflice,
beneficence, gratitude, and fobriety, are
better than the contrary, no man is fo flu-
pid and perverfe, as not to aflent to them in
his own mind, however gainfaying his in-
clinations and paffions may be. We need
go no farther than plainly to propofe them,
3 and.

42 ^he Excellency of Wifdom,

S E R M. and, indeed, we can go no farther, they
J^I« are fo evident 5 I queftion whether any ar-
gument that can be ufed is clearer than the
propolitions themfelves.

There is another notion of excellence,
confidered as the meafure of perfedlion
which belongs to any particular kind of be-
ing, or whereby it is fitted for its proper
end. Thus, thofe things are efleemed ex-
cellent which in the beft manner, and with
the greateft exadnefs ferve the purpofes they
were deiigned for, or which come up to
the flandard of their particular kind, and
ilill, upon a comparifon, thofe are faid to
excel, which come neareft to it. Now, I
have fhewn, in a former difcourfe, that reli-
gious virtue juftly claims the pre-eminence
in the quality of wifdoin as far excelling
whatever may pretend to that Character,
and as ferving nobler and more important
purpofes than any other kind of vv^ifdom
doth. But the highefl fenfe of excellence
abftradeth from any particalar ufe, or any
particular flandard, that which abfolutely
on it's own account, and without reference
to any end is to be valued -, it is its own
end, and our efteem ultimately terminates
upon it 5 and this is peculiar to moral ex-
cellence, which irrefiftibly commands our

appro-

a

The "Excellency of Wifdom. 43

pprobation without regard to any ufe or any S e r m.
benefit which can be fuppofed to accrue II.
from it. In all the variety of circumftances
wherein men can poflibly be placed, and in
all the views we can take of it, righteouf-
nefs will flill appear excellent to a reafonable
nature and attradt its efteem.

I come in the fecond place, after the ex-
ample of Solomon and other facred writers,
to compare the Dodlrines and precepts of
wifdom or religious virtue with other things
which are mofl valued by Men, and to (hew
their fuperior worth. That thefe writers do
illuftrate the excellence of wifdom in this
manner is plain 5 at the nth verfe of this
chapter it is faid, Wifdom is better than ru-
bies, and all the things that may be defired
are not to be compared to it, and, ver. 1 9.
My fruit is better than gold, yea than fine
gold, and my revenue than choice fiher. And
Chap. iii. I4, 15. The merchandize of it is
better than the merchandize of fiher, and
the gain thereof than fine gold. She is more
precious than rubies, and all the things thou
canfi defire are not to be compared to her.
The Pfalmift often declares his efteem of
God's laws, as far furpafTing thoufands of
gold and fiher, and, Job xxviii. from ver,
15. It cannot be gotten for gold, neither fJoall

fther

44 ^^^ Excellency of JVifdom,

SERM.T^/'y^^ he weighed for the price thereof \ it
II. cannot be 'valued with the gold of Ophir,
with the precious onyx or the faphir. The
gold and chryftal cannot equal it, and the ex-
change of it jJ: all itot be for jewels of fine gold,
JSIo mention Jhall be made of coral^ or of
pearl, for the price of wifdom is above rubies :
the topaz of Ethiopia fiall not equal it, nei-
Jhall it be valued with pure gold. To ilate
the comparifon rightly, it would be proper
to inquire into the grounds upon which thefe
things are valued with which wifdom is
compared, and preferred to them; and it
feems to be this, that in the prefent flate of
human nature commerce is necelTary, con-
fifting in an exchange of the produce of the
earth in different parts of it, and the fruits
of mens induilry. Since the comfort and con-
veniency of life cannot be fufficiently provid-
ed for by the Ungle care and labour of one ;
and we are all fenlible of this, for a great many
hands are employed about even that with
which we are fed and cloathed ; and lince no one
part of the earth is fo compleatly furnifhed
with all which may be ufeful, but it may be
the better for what others can fpare ; which
reafon determines diftant nations to traffick j
on this account, I fay, commerce is necet-
fary ; and to make it more eafy and advanta-

geous.

I'he Excellency of Wifdom, 45

geous, there is, by general confent, a coiti-Serm.
mon flandard or meafure eftablifhed, by H.
which all things are valued which are ex-
changed i and fo Solomon fays, Ecclef. x. 19.
Money anfwereth all things. It is this which
maketh money itfelf fo much valued, be-
caufe a man finds that ordinarily it is capa-
ble of procuring him the greater abundance
of thofe things which tend to render his
condition eafy and to pleafe his appetites^
What maketh gold more precious than the
pebble or iron ? It is becaufe it can be fold
for more, and by its price command a great-
ier variety of things which belong to the
conveniency and pleafure of life. And,
becaufe I would not diminifh any thing
from its value, and I am fure I need not,
in order to prove the point before us, that is,
to {hew the fuperior excellence of Wifdom,
let it be added, that it may be conlidered as
affording men the means and opportunity
of doing and receiving good of a higher
kind, that is, of virtue itfelf.

But, now, to (hew the truth of what the
authors mentioned fo conflantly and folemn-
ly afBrm, that wifdom is better than rubies,
pearls, or whatever elfe can be defired in
this worlds iirft, let it be obferved, that

none

^6 ^he Excellency of Wifdom,

Serm. none of them come up to the charader of
II. excellence before infilled on, and which
muft be attributed to wifdom. They all have
only a limited and relative v^^orth 5 no man
can deliberately value them highly otherwife
than with reference to their ufe, and there-
fore they cannot in reafon be as much
efteemed as thofe things which muft be
acknowledged excellent on their own ac-
count, and without refpe(ft to an higher end.
Though for want of reflection and not look-
ing narrowly into things, we may haftily
take up the imagination of fome excellence
in fu£h objects, yet upon a more thorough
examination, we fhall find that their price
muft be eflimated according to their ufcr
fulnefs, and the advantages which may be
procured by them ; but the excellence of
religious Wifdom is in itfelf abfolute, and
the more we inquire into it, and view it on all
fides, its dignity and beauty will be fi:ill
more confpicuous. If we put the cafe of
diftrefs v/hich is incident to all men, of
a man, for inflance, in lingering fickhefs, in
the utmofl agonies of pain, or in the views
of death ; he lofeth all relilh for his riches,
for they can be of no ufe to him ; the luflrc
of his gold and pearls fadeth -, but the ex-
cellence of virtue fufFereth no diminution;

nay.

'The Excellency of Wifdom, 47

nay, in that difmal cafe, appeareth more de- S e r m.
firable than ever. II.

Secondly^ The mofl precious treafures of'
this world are not valued, not even altoge-
ther by worldly men, but with fome regard
to virtue ; but religious wifdom is neceflarily
efleemed excellent independently on them,
and without any manner of regard to them,
which is a conlideration that fufficiently
fheweth to which upon a comparifon, even
in the judgment of the moft partial, the
preference is due. Perhaps this may not at
firft be alTented to, that worldly treafures are
valued even by worldly men with fome re-
gard to virtue ; but, pray, confider, if the
moft fordid fpirits would be contented to
enjoy the folitary pleafure of their riches ;
nay, if they can relifti any excellence in
them, or find any fatisfad:ion, without fo-
ciety and a communication with fome in-
telligent beings like themfelves. I cannot
believe there is fuch an one among man-
kind, and that it muft be fomething beneath
the human nature which can fink into fuch
a low and abjed: difpofition. Now, the fo-
cial are really virtuous affections, which ftill
fubfift, though in a weak and low degree,
even in the covetous man ; he is indeed an
Idolater, as the fcripture juftly calleth him,
3 but

48 ^he Excellency of Wifdom,

Serm. but he hath not wholly facrificed all his (o-
II. cial difpolitions to his idol -, he hath an eye
to the good of fome or other befides him-
felf, which his heart findeth to be the great-
eft pleafure and advantage his riches afford,
though it may be they lie within a very fmall
circle, fuch as his own family, his neareft
relations and friends, whofe wants at prefent
he fupplieth very fparingly as he doth his
own ; yet ftill a regard to their future, and,
as he imagines, lafting benefit, is the chief
fupport of his fatisfadion ; and that, in fine,
he can have no enjoyment of his jewels
and his gold without fome degree of bene-
volence. Confider farther, how we value
other mens pofiTeflion of thefe precious
things, and here perhaps, we will be more
impartial 3 are the pofifeflbrs at all in our
efteem if we fuppofe them void of inclina-
tions to ufe their riches for the good of
mankind ? Are thefe things at all valued
when in the pofiefiion of our neighbour,
otherwife than as the means andinftrumentsof
virtue, confequently inferior and fubordinate
to virtue itfelf, from which they derive all
their worth ? So that in this way of ftating
the comparifon, Wifdom muft be acknow-
ledged tg have the fuperior excellence.

And,

T^he Excellency of JVifdom. 49

And, laftly, the things of this world, Serm.
which rival wifdom in our efteem, Jiave !!•
many inconveniences attending the acquifi-
tion and the ufe of them, which do not
affedl this invaluable poiTefllon ; they muft
be peculiar and exclufive, enjoyed with dif-
tind:ion, and as the engrofled property of
the pofleiTor, and they perifli in our ufing
them J but for wifdom, let a man labour
ever fo much in acquiring it, he doth it not
to the prejudice of any other, no one hath
the lefs for his attainments, and it encreafeth
rather than is diminiflied, by the ufe and
enjoyment of it.

The proper application to be made of
this dodtrine, is, that which is frequently
recommended in this book, that we fhould
hear the counfels of wifdom, as we are ex-
horted in the text j that we fhould make it
our choice, and ufe our utmoll endeavours
to attain it. Prov. iv. 7. JVifdom is the
prificipal thiftg, therefo?'e get ivifdo??! j and
with all thy getting^ get imderjlandi?ig^ Cer-
tainly the juft inference from the excellency
of any thing is, that we fhould ufe our ut-
moft diligence to be pofTefTed of it, and ef-
pecially fince the excellence appeareth fo
plainly upon the leaft refledtion -, and every
Vol. III. E one

50 ^he Excellency of Wifdom,

S E R M. one who will turn his thoughts that way,.

!!• cannot but acknowledge it j which mufl
exceedingly aggravate the folly of thofe
who have no heart to it, when a price is
put into their hands to get wifdom. God
hath fo framed the human heart, that we
muft necelTarily be felf- condemned in rebel-
ling againft his laws, iince there is a witnefs
in our own breaft of their excellency, their
eternal righteoufnefs and truth. If any
man, who is even under the greateft difad-
vantages for the practice of his duty, would
but ferioufiy think with himfelf how he will
be able to anfwer for chuling what his own
heart told him was worfe, and refufing what
he could not but be fenfible was better, it
would feem that even this might be fuffi-
cient to reclaim him from his folly. It re-
quireth no depth of penetration to difcerrs;
the force of the argument ; as Mofes faith
concerning the law, the main of which is,,
that eternal law of righteoufnefs which So-
lomon reprefenteth under the charader of
wifdom ; and St. Faul applieth it to the
gofpel, which flill excelleth in greater per-
fpicuity, it is not in heaven, that thou fiouldjl
fay. Who Jhall go up for us to heaven and
bri'jtg it to us, that we may hear it and da

ne Exeellency of Wifdom. ^ j

it ? Neither is it beyofid the fea, that thou S e R M.
Jhoiddcft jay. Who fiall go over the fea to II.
bring it to us, that we may hear it and do '
it^ The word is nigh unto thee, even ia
thy heart, and in thy mouth, Deut. xxx. 12.

But, ftill, let us remember what I obfer-
ved before, that the fenfe we have of the
excellency of wifdom, and the ftrong light
in which it appeareth to every one who re-
fledteth upon it, layeth no conftraint upon
US; if it did, there could be no fuch thing
as virtue or religion at all, for that kind of
necefTity is inconfiflent with its very nature ;
the approbation is necelTary, the eledion or
determination to adl, is not ; between thefe
two there is a great difference, they are of-
ten feparated, but always to the reproach of
an intelligent creature.

My brethren, it has pleafed God to fa-
vour us with a gracious revelation by Jefus
Chrift, vv^ith a new and clear publication of
the dodrines and laws of religious wifdom.
When men had darkened their underftand-
ing by their own fault; when, as the apoftle
faith, The world by wifdom hiew not God ;
and elfewhere, the Gentiles walked in the
'vanity of their mi fids, having the u?iderjiand-
ing darkcfied, being alienated from the life of

E 2 Qod,

^2 ^he Excellency of Wifdom,

Serm. God^ through the ignorance that is in them,
II. hecauje of the hardnefs of their hearts ; who
being pajl Jeeling, have given themf elves over
unto lafcivioufnefs, to work all uncleannefs
with greedinefs j when they were funk into
a wretched impotence to good, the flefh pre-
vailed again ft the fpirit, carnal and fenlible
things made a ftrong impreflion on the
mind ; and though they could not altogether
efface the fenfe of true wifdom, yet very
much obfcured it, and drew away the heart
from an attention to its dictates j when cor-
rupt cuftoms, the vain converfation received
by tradition from their fathers, had prevailed
to the enflaving of finners -, in this cafe it
pleafed God, in great mercy, to find out a
way for redeeming them by his fon fefus
Chrify his fubftantial word and wifdom,
who hath appeared to put away iin, and
bring the fimple to underitanding. The
gofpel fheweth us true wifdom in its native
fimplicity and purity, and in that form
which is beft accommodated to the circum-
llances of our condition, enforcing its in-
ftrudtions by new and powerful motives.
The fum of what the grace of God, that
bringeth falvation, teacheth us, is, that de-
nyifjg imgodlinefs and worldly lufl^ we JJoould
3 live

The Excellency of Wijdom. ^i

live fiber ly\ right eoii/ly, and godly ^ in this Serm.
prefent world, which is jufl the abridgment II*
of the wifdoin which Solomon recommend-
eth. It fhineth with a peculiarly attradive
grace in the life and precepts of the holy
Jefus, and a peculiar obligation is added by
a clear and poiitive law, with a very impor-
tant fandlion, the promife of a glorious re-
ward to the obedient, and the threatening
of a terrible punifhment to the obftinately
difobedient, in order to reclaim iinners, and
to ftrengthen men againft the many tempta-
tions they are liable to in this ftate of im-
perfedion : And yet farther, in companion
to our infirmities, God hath been pleafed to
give his Holy Spirit, the fpirit of 'wifdo?n
and revelation in the knowledge of him -y whofe
office it is to illuminate our minds, and
affift our feeble endeavours in feeking after
wifdom 3 fo that in negleding it, we fhall
be altogether inexcufable.

Secondly J Let us entertain our minds with
the excellency of wifdom as a very agreeable
contemplation. We naturally incline to me-
ditate on thofe things which are much in our
efteem, and by that the prevailing difpofi-
tions of the heart difcover themfelves as
E 3 much

54 ^he Excellency of Wifdom,

S E R M. much as any way. The men of the world,

II' who have their portion in this Hfe, as the
Pfalmill: fpeaketh, fpenu their foHtary hours
in thinking on their treafures, contriving
how to encreafe or prefeive them j or they
dehght themfelves with fcenes of pleafiire
which their imagination formeth in the fru-
ition of them J as our Lord's parable of the
rich man in the 12th of bt. Luke's gofpel
reprefenteth him, as firft, confidering with
himfelf how he fhould difpofe of the vaft
increafe of his ground ; and then, faying to
his foui, Thou haft much goods laid up for
many years, take thine eaje, eat, drink, and
he merry. The good man, on the contrary,
vieditateth on the law of God night and day \
and a very reafonable exercife this is, if we
have a juft fenfe of its excellency 3 nay,
fuch as may well fupport the mind under
moft affliding circumftances ; for any dif-
appointment, or that which for the prefent
feemeth to be grievous, may be borne, when
the foul can relieve itfelf by having reconrfe
to fomething more noble and important flill
within its reach. That man mufh have a
ipirit of a very odd conftitution, who cannot
encourage himfelf under a difagreeable inci-
dent, when he feeth his moft important in-

terefl

*The Excellency of Wifdom. ^^

terefl in a flourifhing condition. It was aSERM.
ftrange perverfenefs in Haman\ temper, that H-
when he was in a profperous flate, applaud-
ing himfelf in the glory of his riches, the
multitude of his children, and his high pro.
motion in the court of AhafucriiSj diilin-
guiflied by the favour of that great monarch
and his queen, which was the ruling defire
of his ambitious mind j yet all this availed
him nothing, becaufe a lingle man, fo little
efteemed by him as Moi'decai the Jew, did
not pay him the refpedl he required. We
find by experience the power of innocent
amufements in an afflicted flate of mind ;
the pleafures of the fenfes and the imagina-
tion, agreeable founds, the beauties of na-
ture and of art, foothe the pafBons, and charm
the troubled mind to reft. Now, is not the
beauty of holinefs, the excellence of wif^
dom, a nobler fubjedl, and which muft have
a greater force, if we turn our ferious at-
tention to it, when we are opprelfed with
cares ?

In the laft place, the excellence of wif-
dom fhould affed: the characters of men in
our efteem, and regulate our regards to them.
If it be fo excellent in itfelf, then, certainly,

E ± thofe

56 The Excellency of Wifdom.

Serm. thofe who appear to have the largeft fliare
II* of it, the wifeft men in Solomon' ^ fenfe, that
is, the mofl virtuous, are the moft excellent,
and the worthieft of our refped j accord*
ingly he faith, chap. xii. 26. The righteous
is more excellent than his neighbour. How
is it that we govern our refped; to men ? Is
it by riches, fplendid equipage, high titles,
or any thing of a like nature ? David did
not fo, for he telleth us, Pfal. xvi. 3. All his
delight was in the excellent, the faints that
were in the earth. And, Ffal. cxix. 6 1. I
am a companion of all them that fear thee,
and keep thy precepts. Nay, he giveth us
this as the charadier of a good man, one
who dwelleth in Zion, Pfal. xv. 4. In his
eyes a 'vile perfon is contemned, but he honour-
eth them that fear the Lord. An iinjujl man
is an abomination to the juft, Prov. xxix. 27.
Not that the juft hate the perfon of any
man ; it is god-like to be kind to the un-
thankful and the evil j but their temper and
their converfation are not confidered by the
virtuous with any complacency. Remem-
ber, therefore, the diredlion of the apoftle
James, ii. i. My brethren, haijc not the faith
of our Lord fefus Chrift, with rcfpeSi of per-
fons. It is, certainly, very unbecoming chri^

ftians

The Excellejicy of Wifdom. ^j

flians to diftinguifh men in their refpecfl by S e R m.
external confiderations, and fuch things as II.
have no relation at all to wifdom, but may
be in fools as much as the wife 3 nay, in the
vicious to a greater degree than the befl of

men.

S E R-

SERMON III.

The Ways of WISDOM, Ways
of Pleasantness.

PROVERBS III. ly.

Her ways are ways of pleafantnefs^ and all
her paths are peace,

AS the main fubjedl of this book is
wifdom or religious virtue, the au-
thor ufeth many arguments to engage men
to the fludy, the choice, and the pradlice of
it ; one argument I very lately explained in
a difcourfe on the 6th verfe of the 8th chap-
ter, that the things of wifdom are excellent
and right things : Another is contained in
the text, which I fhall now conlider : Her
ways are ways of pleafaiit fiefs, and all her
paths are peace. This properly followeth
the other, and between the two there is a
connexion, for pleafure naturally followeth
cfteem ; and whatever is apprehended to be
excellent, yieldeth delight even in the con-
templation, much more in the pofleffion.

If

Th& Ways of Wtjdom^ &c. ^9

If we confider wifdom only as an objeft oFSerm.
fpeculation, the mind hath fatisfadlion in HI.
meditating upon it j for furely we will ac-
knowledge there are mental as well as cor-
poreal enjoyments, and| the mind is agree-
ably entertained with other obje(5ts than thofe
of the external fenfes. When the under-
ftanding is regularly and diligently employed
in a fearch after truth, the foul rejoiceth in
finding it, and flill the joy rifeth in propor-
tion to the excellence and importance of the
objedl. Now, fliall the ftudious fearcher
into nature, into the order, dependency,
and operation of inferior caufes, to find out
their effeds ; into the motions and fenfible
qualities of bodies ; into the equality, pro-
portion, and other relations of figures and
numbers ; fliall fuch a one be highly pleafed
in the difcovcry of truth, with evidence
which is fatisfying to his mind ? And fhall
the harmony of the foul itfelf, a due bal-
lance of the affed:ions, a well-proportioned
and becoming difpofition or adlion, be al-
together infipid ; and righteoufnefs, moral
excellence, and holinefs, not appear an ami-
able form ? Nay, certainly, the knowledge
itfelf, not to fpeak of the pra6tice of this
fort of wifdom, is pleafant, as Solomon tel-

Icth

6o The Ways of JVifdo}}^

Serm. lethus, Prov. xxiv. 13. My fon, eat thou
in. honey becaufe it is good, and the honey-comb^
which isfweet to thy tajle j foJJjall the know-
ledge of wifdom be to thy foul.

Farther j let us confider, what no pious
mind will call in queflion, that the greateft
delight arifeth from ferious devout medita-
tion on God. The faints in fcripture ex-
prefs their experience of this with raptures ;
what they call beholding the beauty of the
Lordy the glory of their God, and the light
of his countenance, is reprefented as the no-
blefl enjoyment ; it is an anticipation of the
heavenly felicity j for wherein doth the joy
of heaven itfelf confift ? One principal in-
gredient in it is, feeing the face of God, cal-
led therefore the beatific vifion. Now, what
is the view his faithful fervants have of the
fupreme being, in which they fo joyfully
acquiefce ? Certainly, the principal objects
of it are his moral perfections -, and though
all his excellencies are to be confidered as
infeparable, yet thefe are what give loveli-
nefs to the whole. Though abfolute fupre-
macy, independence, eternity, immenfity,
and infinite power, might produce admira-
tion and aflonidiment, yet it is only when
confidered in conjunction withholinefs, good-

nefs,

Ways of Pkafantiiefs, 6 1

nefs, and immutable truth, they caufe de-SERM.
light. Thefe are the perfedions which his HI.
people celebrate with triumphant joy. It
followeth then, that moral excellence, ab-
ilradly confidered, is a delightful objed of
contemplation j and if it be fo, the more
we partake of it ourfelves, that is, the more
virtuous we are, and walk in wifdom's
ways, the greater is our pleafure ; for then
we have the more thorough acquaintance
with it, as our author faith, chap. vii. 4.
Wifdom is afifler^ and under/landing a kinf-
iDoman^ with whom we have agreeable con-
verfation as an intimate friend. This, I
think, fheweth the truth of the aflertion
in the text, that the ways of ivifdomy are
ways of pie af ant nefs y as a confequence from
the dodrine before explained, that they are
t>:c client and right.

But I fhall now confider this as a diflind
argument recommending religious virtue ;
and for illuflrating it, we muft have our
recourfe to fad and experience, for that is
the only way pleafure can be known. We
find it neceffurily attendeth fome impreflions
made on the mind by external objeds, or
fome of its its own inward exercifes 3 and,
on the contrary, pain and uneafinefs as ne-
ceflarily arife on other occafions. The ori-
ginal

62 ^he Ways of Wifdom^

SERM.ginal idea could never be communicated to
a creature who never felt pleafure, more
than a man born blind could have any no-
tion of colours. This would feem to bring
the matter to a very fliort iffue, and cut off
all occafion of reafoning upon itj for what,
may it be thought, have men more to do
than appeal to their own fenfe and by it's re-
port decide the queftion ? Yet this, I am
afraid, would be to the difadvantage of re-
ligion 'y for how many are there of mankind
who have not fuch experience of its plea-
fantnefs as determineth them to prefer and
to choofe it ? Plcafures of another kind more
grofs and fenfible, while they do not ma-
turely weigh the nature and confequences of
them, preponderate in their affedtion.

But we muft be all convinced that pleafure
fpringeth from different occafions ; there is
a variety of objeds which gratify the mind,
and in various ad:s and exertions of its own
power it findeth fatisfadlion ; and no man's
condition in the world, or the capacity of
his nature, can afford him an experimental
knowledge of delight in the whole compafs
of it. Here therefore, we ought to ufe
our reafon in order to choofe thofe pleafures
which, all things confidered, are the befl and

fitted

JVays of Plcafantnefs. 63

fitteft for us. Though the original idea can- S e R M,
not be learned by information or reafoning, HI.
yet having it once fixed, we may be rational-
ly induced by a calm attention to proper ar-
guments to believe there is pleafure in fome
things v^^hich we ourfelves have but litttle
acquaintance with, and fo be perfuaded to
make the experiment. One confideration
of great weight in the prefent cafe is, the
teftimony of thofe who have made a trial of
wifdom's ways, and they all agree in afliiring
us that they are ways of plcafantnefs and
peace. If any thing be in a man's offer
which promifeth a very agreeable entertain-
ment, but hehimfelf hath never experienced
it, how fliall he be determined in that cafe ?
One reafonable way, if it be not over-bal-
lanced by more powerful arguments on the
other fide, which cannot be faid in the affair
we are now confidering, is, to take the re-
port of thofe who are the beft acquainted,
at leafl, we may well regard it fo far as to
make the trial ourfelves, and then judge up-
on more certain knowledge. Good men
exprefs themfelves very clearly on this head,
and in very ftrong terms ; they declare with
one voice that they have found exceeding
great confolation in the way of God's com-
mandments.

64 The Ways of Wifdom\

Serm. mandments, not only more pure, but in-
*^^' deed ftronger and more intenfe than all the
enjoyments of this world could yield them.
The Pfalmift faith, in the 119th pfalm, ver.
14. / have rejoiced in the "way of thy tejii-
monies more than in all riches^ and, Ffal. xix.
10. More to be dejired than gold, yea than
much fine gold^ fweeter alfo than honey and
the honey-comb ; and Job efteemed them tnore
than his necefjary food. How many decla-
rations have we of the Apoflles to this pur-
pofe, which are the more to be regarded
becaufe of their circumftances, fliewing that
not only the pleafantnefs of wifdom's ways
or of pure religion is fuperior to the pleafures
of this world, but fufficient to fupport the
the mind againft its pains ? They were fet
forth as examples of afflid:ion and perfecu-
tion, SpeBacles to men and angels^ counted
as the off-fcourifigs of all things^ as St. Faul
expreffeth it, and the filth of the world, the
very refufe of mankind ; yet under that load
of contempt which was poured upon them,
and in all their DiflrelTes, they rejoiced
not only in the profpedt of a glorious
reward at the refurredion of the juft, but
in the faithful difcharge of their Duty even
in the prefent time, in the teftimony of their

con»

WaysofTleafafifnefs, 6 c

Confciences, that i?z funplicify and godly fin- Ser m.
cerity they had their convcrfation in the world. HI.
And, to conclude, in whatever degree any
have experience in tiiis matter, having cho-
fen the ways of wifdom or of God's com-
mandments, they find themfelvcs obh'ged to
acknowledge they are not grievous, but
ways of pleafantnefs and peace.

But, fecondly^ one might appeal to the
experience of thofe who have but theloweft
meafure of this wifdom 5 and indeed I can-
not think there is any one of mankind fo
perfectly wicked and abandoned as not to
have a fenfe of fome kind of goodnefs, if
not of piety and the ' virtues which confift'
in the government of the felfifli affecflions,'
yet of juftice and good will to their fellows,
which is an important part of wifdom j I
fay, not to have a fenfe of fome kind of
moral goodnefs, nay, an efteem of it's ex-
cellence and dignity, and that it afFordeth a
true and even a very great pleafure to the
mind. But if bad men have little experi-
mental knowledge of the pleafantnefs of
wifdom's ways, there is another thing they .
have experience of which provcth it, that
is, the painfulnefs of the ways of fin and
V-OL, III F folly ;

66 ^he Ways of Wijdom^

Serm. follyj for from that, if it be fufficiently
attefled, it necelTarily followeth that the di-
rectly contrary courfe of wifdom or religious
virtue muft have yielded fatisfadion to them,
and will yield fatisfadion to any who choofe
it. Now, let any man who hath given
himfelf the mofl unbounded liberty in grati-
fying his inclinations, who in defiance of all
the warnings he hath had, and the ineffec-
tual remonflrances of his own confcience,
hath indulged his pailions and hi& lufts with-
out any controul, let him but calmly con-
fider what pleafure he findeth in a review ;
jwhether his enjoyments are not fucceeded
with remorfe? Nay, whether his fhort-lived
pleafures of fin are not much over-ballanced
by the ftinging durable reflections of his felf-
accufing and reproaching heart? Notwith-
Jftanding all his endeavours to divert and
ftifle it, (fometimes indeed thefe methods
to a great degree, and the hearts of men are
brought to a hardnefs and infenfibility which
is amazing, their confciences, as the Apoftle
fpeaketh, are feared, but is that an eafe
worthy of a man, which arifeth from ftupid
inconfideration ?) I fay, notwithflanding all
his endeavours to flifle it, confcience will at
fometimes with an irrcfiftible force break in

upon

W'ays of PleafantJiefs, 6'/

tlpon ills joys and mar them, efpecially ifSfeRM.
any grievous calamities befal the finner, or HI.
if death and judgment are prefented to his
view; terror and anguifii then take hold of
him and the wounds of his fpirit are intoler-
able. Though very often during a courfe
of profperity men do not know the terrors
of the Lord, the unutterable griefs of an
awakened confcience, yet no one who giveth
himfelf leave to think ferioufly on fo impor-
tant a fubjedl but mufl be convinced there is
a reality in them, and his own heart will tell
him the ways of fin lay a foundation fof
felf-reproaches which are very grievous, too
dear a price for fhort-lived criminal plea-
fures.

You fee now wherein the principal pain
and uneafinefs that followeth fin, and on the
other hand wherein the pleafantnefs of wif-
dom's ways confifteth, the one in felf-con-
demnation, the other in felf-approbation,
Thefe are pleafures and pains very intimate,
the fpring of them is in our own hearts,
their operations are immediate, there is no
intervening diftance to abate their force j we
need not go far to feek our comforts, and
we cannot fhun our forrows, for how can
we fly from our own thoughts? It mufl be
F 2 a great

^8^ ^he Ways of Wifdomy

Serm. a great aggravation of our griefs that they
III. are of our own procuring, and it raifeth

'joy to the greateft height that it fpringeth
from an inward caufe, and is the refult of our
own wife choice -, for then the mind hath
the fatisfying profpedl of its continuance
only by perfevering in the fame courfe.
Proi;. xiv. 14. The backflider in heart Jhall
be filled with his own waySy and a good man

Jhall be fatisfied from himfelf There is no
way of accounting for this but by the con-
ftitution of our nature, and refolving it into
the will of our great and wife Creator, who
in fo forming our fouls hath fhewn plainly
that we are made for religion and virtue, to
which end ht hath furnifhed us with a
powerful argument always ready at hand,
feeing in the pradice of it we mufi: be felf-
approved, which is a very great happinefs,
and in the contrary, felf-condemned, which
is an extreme mifery, who can doubt but it
was the intention of our maker, the wifefl
and moft gracious of all beings, to direct
our choice to the ways of wifdom.

Thirdly, The pleafantnefs of wifdom's
ways may appear from this confideration,
that they lead ta the enjoyment of the divine
favour, and our walking in them is the. only

foundation

or*

Wdys of Fkafiwtncfs. 69

foundation upon which wc can have confi- S e r m.
dence towards God. It muft be acknow-
ledged, that he who is abfolutely fupreme^
can make his creatures happy or mifcrablc ;
and reafon confirmeth wliat the fcripture
declare th, that life is in his favour. It is,
therefore, an unfpeakable pleafure to know
that wc are entitled to his approbation, and
an extreme mifery to be under the appre-
henfions of his refentment : Who knoiveth
the power of his anger F His juflice is armed
with omnipotence to infliA punifhment, be-
yond the reach of human imagination, on
the obftinate workers of iniquity : But what
can be wanting to the felicity of fuch as are
in a flate of favour with him, feeing he is
infinitely powerful and infinitely good I
Now, there is no other ground upon which
we can rationally form an expecftation that
God will approve us, but our being appro-
ved to ourfelves by a faithful difcharge of
our duty j for this is a mofl evident truth,
that if God accepteth of his reafonable crea-
tures at all, it muft be in their doing that
which, upon a diligent and impartial in-
quiry, appeareth to their own underfland-
ings bell:. If any pretended revelation did
teach the contrary, I do not fee that we

F 3 could

yo ^he Ways of Wifdom,

S E R M. could poflibly believe it, becaufe it would

HI. deftroy natural religion, and, in efFedl, deny
the moral attributes of God, the only foun-
dation upon which we can fear, and love,
and obey him. Bat chriflianity, the only
complete revelation of his will, is fo far
from teaching any fuch unreafonable doc^
trine, that it expreflly eftablifheth our hope
in the way already explained, as alone agree-
able to the didlates of reafon. St. Jchriy ia
his I ft epiftle, 3d chapter, teacheth us, that
the only ground upon which we can affure
our hearts before God, or be perfuaded of
our acceptance in his fight, is our knowing
that ive are of the truths or that we have
fincerely embraced and obeyed the gofpel,
by the genuine fruits of charity and obe^
dience in our lives. If our hearts do not
condemn us for inlincerity, that is, a<fling
againft our confciences, or giving ourfelves
up to the condudt of lufts and paffions,
through their prevailing influence, or through
floth and inattention, then we have confi-
dence towards God 5 and that confidence
will be a fpring of perpetual joy ; for as
terror and confufion muil feize the mind
fenfible of guilt, and of its being obnoxious
tp the divine difpleafure, fo the ftrongefl

confolatioa

Ways of 'Pkafantnefs. yi

coTifoIatlon mufl arife from the hope of be- Serm.
ing acquitted by the great judge of the whole III-
world, efpecially when we confider the fo-
lemnity of the judgment, and the confe-
quences of it, as they are defcribed in fcrip-
ture, with an intention, as on the one
hand, to alarm finners, and bring them to
repentance j fo on the other, to comfort
good men, by afluring them that tbeir work
of faith ^ their labour of love, and patience of
hope, fhall not be in vain. Now, if it be fo,
that the experience of the beft men afTureth
US, that the ftudy and practice of religion is
pleafant j if the experience of all men, who
are in the leall degree attentive, and even of
the greateft finners, proves that the contrary
crooked ways of vice and wickednefs have
always a mixture of uneafinefs and bitternefs
in the review ; and if both reafon and fcrip-
ture make it evident, that the exercife of
true religion and virtue is the only founda-
tion upon which we can have good hope
towards God, then it muft be acknowledged
to be true, which Solomon fays in the text,
that the ways of wifdom are pleafa?itnefs^
and her paths are peace.

But yet farther to confirm us in this per-

fuafion, we may confider the pleafures which

F 4 ' accom-

72 7he TFays of Wifdom,

S E R M. accompany the pradice of lincere religion 5
■^•^^- _ that is, which arife from the teftimony of
an approving confcience, and the hope of
the glory of God ; we may conlider thefe,
I fay, in comparifon with other pleafures
which are oppofitc to them, and which
continually foiicit our affed:ions and our pur-
fuit. For feeing the human nature is not
capable of all kinds of delight at once, it is
reafonable for us to make the beft our choice ;
and feeing the pleafures of wifdom and of
iin are utterly inconfiilent, fo that of necef-
fity we muil hold to the one^ and refufe the
other ^ the true queftion, in order to our be-
ing rightly determined, is, which of the two
kinds are the moft worthy, and in all re-
fpeds the moft eligible ? It would be a vain
attempt to perfuade men that there is no
real pleafure in the gratification of their
fenfes and the appetites of human nature \
to argue that the hungry feel no fatisfadion
in meats, and the thirfty in refre/hing drinks,
is to argue againft fenfe, and experience will
quickly {how the vanity of fuch reafoning :
Nay, it may be acknowledged farther, that
voluptuous men, the lafcivious and the in-
temperate, have by an habitual indulging of
their inclinations, and by vicious cuftoms,

raifed

Ways of Plcafa?2tnefs. 73

raifed in themfelves defires of carnal enjoy- Serm.
ments, far beyond the demands of nature, ^11-
which yield pleafures in the moment of gra-
tifying them, though at the fame time they
are accompanied with a great deal more
pain, like quenching unnatural thirft in a
fever j let it, I fay, be allowed, that they
find pleafure in gratifying thefe defires, for
that is the very bait which allures them to
their criminal exceffes, againil: the fober
did:ates of their own minds ; yet Hill it will
appear that the pleafure of wifdom's ways is
far more excellent, and on many accounts to
be preferred.

Fir/iy it is a juft prejudice againft the gra-
tifications of fenfe, or of the merely animal
life i I mean againfi: their being chief in our
efleem and affedlion, that they are common
with us to the brutal kinds. We fee the
beafts have the outward fenfes to as ureat a
degree of perfedion as we ; they eat, they
drink, and perform all the fundions of the
animal nature, and, as far as we can judge,
with as exquifite a relifh, and as high a fatif-
fadion as ourfelves. Now, do not we value
ourfelves upon the prerogative of reafon,
whereby we are exalted above, not only the
inanimate and vegetable, but the fenfative

creatures ?
I

y4 T'he Ways of Wifdom,

Serm. creatures ? And (hall we fink fo far beneath
III. the dignity of our fpecies, as in the choice
of our pleafures, to be upon a level with the
beafts of the earth ? As every fort of being
capable of any happinefs at all, hath enjoy-
ments fuitable to its powers and meafures of
perfed:ion, thofe which are peculiar to man,
mufl be the moft becoming him ; and fuch
are the pleafures of wifdom, of their parti-
cipating in which the brutes give not the
leall difcovery. Not only fo, but the plea-
fures of fenfe, licentioufly indulged, and in
the forbidden degree, weaken reafon, and
marr its free exercife, which is a flrong ob-
jection againft them. Can any thing be
worthy an intelligent and free agent, which
darkens his underflanding, and impares his
freedom ? Now, every man hath too much
experience, if he ferioufly refledteth, not to
be fenlible that carnal gratifications, immo-
derately purfued, caft a fhadow over the un-
derflanding ; that they are accompanied with
perturbation, and diflipate the vigour of the
foul. Set againfl thefe the joys of an ap-
proving confcience, the peace which arifeth
from the love of God's law, and an inward
fenfe of our own integrity, and fee whether
they are not of a nobler character ? They

are

Ways of Pkafantnefs, y^

are pure and ferene, attended with no tu- S e r M.
rnult ; and inflead of impairing the higher H^.
powers of the mind, the underilanding and
liberty, they preferve them in the greateft
compofure and undiflurbed exercifc, and ia
their mofl healthful and vigorous ftate.

2^fyi The pleafures of this world are but
very precarious 3 we can h^ve no fure hold
of them, nor any certainty in our profpe^t
of a future enjoyment of them j a man hath
it not in his power to command them when
he will ; they depend on external objedts
which cannot be always prefent, and if they
were, could not always pleafe. It is but a
poor confolation that lies at the mercy of
time and chance, and which therefore mufl:
be fubjed: to continual difappointments.
When one has the keeneft appetites, the
ftrongeft inclinations to entertain himfelf
agreeably, his hopes are often fruflrated,
being liable to many unforefeen incidents
and indifpofitions in the objedl, or a fudden
indifpoiition in the faculty marrs his expelled
pleafure : But the good man is fatisfied from
liimfelf, his joy and peace do not depend
on variable accidents, he retireth into his
own heart, where he enjoys an inward har-
Daony and tranquility, not interrupted by

jai-ring

^6 The Ways of JVifdom,

Serm. jarring paflions, or the galling reproaches of
III. a guilty confcience. Who would not prefer
even a moderate fatisfa(5tion which never
fails, but is always ready to meet us when
we turn our thoughts towards it, to a delight
which might for once, or very feldom, be
tranfporting 3 (if that were the cafe, though
really it is not, for the pleafures of the fpi-
ritual kind are the more intenfe as well as
certain) I fay, to an enjoyment, which, if it
were very great and even fuperior, is difficult
of accefs, requireth a concurrence of various
circumftances and events not in our power,
and overballanceth all the fatisfadion it
yields, with painful delays and vexatious
difappointments ? Efpecially, if we add, in
the next place, that carnal pleafures are but
of a ihort continuance, being defigned by
the author of nature not to be the chief bu-
finefs and enjoyment of a reafonable being,
but for certain particular ends in the animal
life, which, when they are anfwered, the
pleafure dies, nay, is often turned into aver-
fion and diflafte, and always the review of
them is at leaft infipid. Thus the pcrfons
whom Solomon calleth wine-bibbers and 7'io-
tons eaters ofjlejh, have no lafting fatisfac-
tion in that fenfual delight they chufe ;

when

TVays of Pleafanfnefs. 77

when the ends of nature are obtained, theSERM.
appetite palls, fatiety comes in the place of HI.
pleafare, meats and drinks become naufeous,
and the ufe of them opprelTeth rather than
pleafeth. No man is able to recal pleafarcs
of that fort, he rather fhuns a reficdlon
upon them, from a confcioufnefs that they
will not bear the calm examination of his
own mind. On the contrary, the pleafant-
nefs of wifdom's ways, defigned for the
conftant exercife, and the conftant enter-
tainment of the mind, never flattens, never
becomes taflelefs or burthenfome ; it will
abide the trial of our cooleft thoughts, and
the more we examine it, ftill it will be the
more delightful, always frefh, always new ;
and the more we ufe it, the more it encrea-
feth, and will ftill encreafe, till the pure
ftream endeth in rivers of pleafiires which
are at God's right hand, as the Pfalmift
fpeaketh j and the joy groweth up to that
fuhiefs which is in his prefence.

Laftly, Thefe are to be accounted the
greateft, the nobleft, and in all refpeds the
moft valuable comforts, which fupport and
relieve the mind in its greatefl need. See-
ing we find ourfelves liable to calamities of
feveral forts, and particularly to death, which

IS

7S T/3^ U^ays of WiJdonU

Serm. is the moll (hocking to nature on its owft
Hi- account, and is more dreadful to a confide*^
rate mind, becaufe of its important confe-
quences, certainly it mull be our wifdom
to make the bell provilion we can againll
the evil day, and to chufe thofe pleafures,
if any fuch there be, which will not fail
even then. But no enjoyment of this world,
and leall of all the pleafures of lin. Hand us
in any Head when the hour of dillrefs Com-
eth. What comfort hath the mifer in his
treafures, what delight hath the vicious in
his debauches, when licknefs feizeth the
body, and the fear of judgment taketh hold
of the foul l But then the religious, the
truly wife man, polTelTeth an undillurbed,
calm, and a felf-applauding triumph, he
looketh back on a well-fpent life with joy,
appealing to God as Hezekiah did, Remejn^
her^ Liordy I befeech thee^ how I have walked
before thee^ in truths and with a perfe£i
heart, and have done that which is good in
thy fght. And he looketh forward to a
future judgment, and an eternal flate, with
confidence.

And now, my brethren, thefe things are
fpoken as to wife men, judge ye what isfaid-,
let us calmly confider and judge, whether,

ab](lra(^ing

4

Ways of Fkafantnefs. 79

abftracfling from other arguments, religion S e R M,
hath not the advantage of fuperior pleafure
on its fide, and even on that account juftly
claimeth that we fhould prefer it to the con-
trary courfe. I know the prejudices of men
incline them to a different opinion, and it is
very ufual for thofe who are the leaft ac-
quainted with it, to paint it in their own
imagination with a four forbidding afpedl.
Whatever other arguments may enforce it,
and hard neceffity, perhaps, may ftrongly
urge them to it, when they think on a fu-
ture judgment, yet they mufl lay their ac-
count to part with all pleafure when they
devote themfelves to the fludy of godhnefs
and fobriety ; efpecially, the light in which
the New Teftament fetteth the religious ex-
ercifes which it enjoineth, the duties of re-
pentance, mortification, felf-denial, and pa-
tience, carry forrow and feverity in the very
found of them ; and to confirm all this, it
is fometimes obferved, that the people who
feem to be ferious and devout, who have
a great appearance of piety, are the mofl
eflranged from joy.

This is a matter worthy of our ferious
confideration, that we may be able to form
a right judgment ^ but when the objedion is

allowed

So- The Ways ofWifdoniy

Serm. allowed all its jufl; weight, I hope it will
III. ll;ill appear that the ways of wifdom are
ways of pleafantnefs. To begin with what
was laft mentioned as an argument from
fad: and experience, that fome ferious and
devout perfons feem to have the leaft plea-
fiirej not to mention the cafe of hypocrites,
who, as our Saviour faith, disfigure their
faces, and are of a fad countenance, which
ought not at all to ailed; the caufe of reli-
gion, being a mere counterfeit ; it mull be
acknowledged that fome ferious melancholy
perfons fpend their lives very uncomfortably,
almoft in continual fear and grief. But
whence doth this arife ? Pray, take their
own teftimony ; they will all agree that the
true caufe is a fufpicion of their infincerity j
not only their paft tranfgreffions are the oc-
cafion of their prefent grief, but they are
afraid left their compliance with the gofpel
terms of acceptance be defedive, their per-
formance of their duty cometh fo far fhort
as they think of what God requireth, and
the corruptions of their hearts are fo ftrong,
breaking out into fo many trangreffions.
Now, can it ever be reafonable to impute
that forrow to religion as the proper caufe,
which by the confeilion of thofe who fuffer ■

it

JVays of Pleafanfncfs, 8 r

it arifeth wholly from the want or imperfec- Ser M.
tion of religion ? Aflc thofe whofe deep hu- HI*
miliation and fear render life uncomfortable,
whether they would not be comforted even
more than in the greatefl abundance of corn
and wine, if they found in themfelves fcn-
{\h\y faith laorhiig by love, and all the chri-
flian virtues in fuch lively vigorous exercife
as their own confciences could without any
fcruple witnefs to their fincerity 5 and they
will readily anfwer in the affirmative 5 fo
that their experience is no objecftion agalnft
the dodtrine of the text, but rather confirm-
eth it. Befides, if fome melancholy per-
fons who are religioufly difpofed fliall ima-
gine that religion abridgeth their freedom in
the ufe of fome things, which are in them-
felves innocent, this proceedeth from a
miftake, and is wholly to be attributed to
their weaknefs. The chearful temperate
ufe of worldly enjoyments is not prohibited
by the precepts of wifdom, which only re-
trench overgrown immoderate defires j and
thefe are fo fir from tending to the meafure
of happinefs which the liberal author of na-
ture defigned for us in the prefent flate, that
they mar it rather.
iil.7

Vol. III. G idly.

82 'The Ways of Wifdom^

Serm. 2^/y, It muft be acknowledged thatdiffi-
III. culty and pain, in certain inftances, attend
the firft entrance upon a religious and vir-
tuous courfe of life. When men have aban-
doned themfelves to profligate wickednefs,
and a long cuftom of finning hath ilrength-
ened their pronenefs to it, it cannot be ex-
pe(5led it fhould be eafy for them to break it
off at once and pradice the contrary virtues.
We fee that habits of any fort are v^^ith dif-
ficulty unlearned and difufed, cfpecially thofe
vv^hich are founded on a propenlity of nature
and bias of the mind. The fcripture there-
fore reprefenteth repentance and mortification
as painful, exprefUng them by rending the
hearty plucking out the eye, and cutting off
the hand ^ yet even the very beginnings of
reformation are not v^^ithout pleafurej the
£rfl purpofes which a man formeth of doing
his duty yield him fatisfadtion, efpecially
fince there is hope of a happy ifTue if they
be heartily purfued ; and we are not left to
ftruggle alone with our weaknefs, but alTured
that the fuperior aids of divine grace will be
granted to them that afk. But every ftep
of our progrefs in the paths of holinef* wiU
bring an increafe of delight fufficient to re-
compenfe all the toil and uneafinefs which

attend

Ways of Flcajcintnefi. 83

attend it. Let a man arm himfelf with refo- S e r m,'
lution to refift the moft vehement temptations, I ^I-
and thwart the moft prefling inclinations of
his own heart to fin, he will find that every
inftance of his doing fo will diffufe joy thro*
his mind, and make his conqaeft eafier in
the next afTault j the righteous jl: all hold 07z
his IV ay, and he who hath clean hands fiall
grow jironger and ftrojiger^

If, now, it appeareth that the ways of
wifdomare ways of pleafantnefs and peace j
if the objedllons againft it are fo weak and
infufficient^ if the real difficulties arife not
from the nature and reafon of the thing,
but from our prejudices, inexperience, and
irrefolution, and they are all fuperable by
the means God hath afforded, that grace of
his which hringeth Salvation, and hath ap~
peared imto zis ; if it be fo, one would
think the argument is very ftrong, confound-
ing the jirong hold cf fin, fpoiling it of that
in which its greateft ftrength lieth, namely,
pleafure; for wifdom is fuperior even in
that, and allureth us by a more folid, lalling,
and certain fatisfadtion. Surely human na-
ture muft be ftrangely loft to a juft fenfe of
its own true intereft, if it can refift fuch
a motive. Though the demands of autho-
G 2 rity

84 '^he Ways of Wifdom^

Serm. rity might feem harfh, and the threatnings
m* of penalties affright, yet the profped: of
pleafure muft, one would think, powerfully,
jnfinuate itfelf into the mind, and captivate
its affed;ions.

In a particular manner, let the thoughts of
chriftians dwell on the glorious gofpel where-
by their confolation is amply provided for.
Our Saviour fpoke his excellent dodlrines
and precepts to his difciples, that his joy
might remaiji in them, and that their joy
might be full j he hath promifed the holy
Spirit under the amiable charadler of the
comforter-, it is the peculiar work of that
divine Agent, that relident in the church in
behalf of the Father and the Son, to con-
firm the argument in the text, to minifler
confolation to them who fincerely walk in
wifdom's ways. And this fhould engage us
to adore our gracious God and Redeemer
who had our comfort fo much at heart.
We have a bountiful mafter who not only
hath afcertained to his fervants a great re-
ward in reveriion, but, even now, impart-
eth to them that joy which is their flrength,
and attrad:eth their deiires to that perfedion
of comfort which is to be enjoyed in his pre-
fence^ for the fpirit is given as a pledge or

earneft

Ways of Pleafantnefs. 85

earneftof the future inheritance, Eph. i. 14. Serm,
2 Cor, V. 5. confirming our hopes and mak- HI.
ing us earneftly defirous, not to be zincloathed,
but cloathed upon with cur houfe which is
from heaven.

Q X S E R-

[ 86 1

SERMON IV.

WISDOM the Strength of the
MIND.

PROVERBS XXIV. 5.

A wife man is flrong^ yea a Ma7i of know-
ledge increafeth firength.

S E R M. '~|~^ H E ftate of human afFairs in this world
Jl is found by experience to be very un-
certain J the profperity we enjoy this day may
not continue to the next; we fee fo many
furprizing revolutions in the external condi-
tions of men, of all ftations in life, as con-
firm what the Pfalmill faith, FfaL Ixii. 9.
Surely men of low degree are vanity^ and
men of high degree are a lie ; to be laid in the
hallance^ they are altogether lighter than
vanity. Thefe changes very often have un-
happy effects on the temper of our minds ;
they produce difpiriting fears and over-
whelming forrows, and, as a confequence of
both, perplexity and irrefolution, which
are the difhonour and torment of the rea-

fonable

Wifdom the Strength of the Mind. 87

ibnable nature. In the fudden approaches Serm.'
of difficulty, the mind is filled with con- IV.
fternation, which darkeneth the underftand-
ing, and confoundeth the adive powers j
and under the preflures of afflid:ion and the
reverfes of what is commonly called fortune,
it is feeble and unrefolved. It muft be ac-
knowledged that a defence againft thefe
evils would be very defirable ; if there be
any fuch thing at all to be attained as a jufl
fecurity and confidence of mind on a ra-
tional foundation, who would not purchafe
it at any rate, that feeing it is not poffible
to prevent outward changes, we may at leaft
prevent their difmal inward efFeds, and pof-
fefs a conflant equanimity, an uniform peace
and fteady refolution in our fouls ? And this,
I think, Solomon doth in his book of Fro-
'verbs, among other great advantages, at-
tribute to wifdom or religious virtue ; par-
ticularly in the text, where he faith, A wije
man is jlrong, yea a tnan of hioivlcdge in*
creafeth frcngth.

No one will imagine that it is bodily
ftrength which Is here meant, which hath
no connexion at all with wifdom (a fool,
or a wicked man, may have more brutal
force than the wifeft and the beil of man-
G 4 ' kind:

88 Wijdom the Strength of the Mind.

S E R M. kind) but a rational and virtuous fortitude
IV". which groweth up with other branches of
religion, and is the happy attendant of an
increafing and univerfal integrity.

In difcourfing on this fubjed:, I think it
will be natural,

Firft^ To confider the difeafed and feeble
flate of mind again ft which wifdom is
the proper remedy 3 or that weaknefs and
the fymptoms of it, which is natural to
men without wifdom or virtue.

Secondly, I will endeavour to fhew wherein
the ftrength of the wife man lieth, and
how wifdom or religious virtue is the
cure of our weaknefs and its fymptoms.

i/?. Let us confider the difeafed and feeble
flate of mind, againft which wifdom is the
proper remedy j and it feemeth to confift in an
indifpofition for the due exercife of its pow-
ers. The body is then diftempered and weak,
when it is unfit for the functions of nature,
when its members or organs are unapt for
the right difcharge of their proper offices in
the animal ceconomy ; and fo the mind, render-
ed uncapable of fuch offices, fuch adivity and
exertions as become fuch a being, is weak
and difeafed. This is its unhappy cafe when

the

Wifdom the Strength of the Mind. 89

the underftanding is fo over-clouded as not S e r m.
to difcern what is necefTary to a jufl con- IV.
dudl, or when the felf-determining power is
infeebled that it cannot adl ftcadily and uni-
formly, or it hath not that felf-enjoyment,
inward compofure and tranquillity, which
ought to attend the due exercife of all its fa-
culties in a found and healthful conftitution j
fo that the principal fymptoms of that weak
and diftempered condition are darknefs, ir-
refolution, and difcomfort.

I have already infinuated, that the weak-
nefs againfl which wifdom fortifieth the
foul is efpecially difcovered in the difficul-
ties of life, and therefore principally appear-
eth in the prevalence of the pallions which
are excited by them, and are fammed up in
averfion, that is, in the prevalence of fear, and
forrow, and anger. It is true, the other paffions
have by a different manner of operation the
fame effed 3 they are all of them the weak
part of the human nature j they are, indeed,
when duly governed, very ufeful and orna-
mental to fuch a creature as man in his pre-
fent condition, and plainly fliew the great
wifdom and goodnefs of our Creator 3 but
reafon and moral confcience is the man; in
its vigor and authority over the inferior
fprings of adtion^ our ftrength lieth : The

excefles

90 Wijdom the Strength of the Mind,

Serm. excefles of paffion and lower affeftion to
IV. which we find ourfelves liable in this pro-
bationary flate, are the diflempers of the
mind which wifdom cureth. But what I
chiefly intend at this time, agreeably to many
paflages in this book, to which I may after-
wards refer, is, to ihew how the wife man
is ftrong, and the man of knowledge in-
creafeth flrength againft the trials and ad-
verfe occurrences of life,

I/?, Fear is an infirmity natural to man,
which very often hath pernicious effedls,
and in itfelf, abftrading from its effeds, is
very uncomfortable. I believe every one
hath experience enough to make him fenfible
thaty^^r hath torment. Though there feem^
eth to be a great difference as to this parti-
cular in the natural frame and conftitution of
men ; fome are much more hardy and re-
folved, more calm, and have greater prefence
of mind in the expectation of evil than others j
yet I fcarcely believe there are any who have
not felt fometimes fuch fhocks and furprizes,
under the apprehenfion of danger, as were
painful to them. Now, there needeth no
reafonins: to fhew that this is a weaknefs and
mifery -, we know it by an inward confciouf-
nefs. Every living creature, according to

2 its

Wifdom the Strength oj the Mind. p j

its meafure of perfedion, hath a felf-enjoy- Serm,
pient, findeth eafe and fatisfadion in its IV.
found and healthful flate ; and it might be
cxpeded it fhould be fo, confidcring the
great gocdnefs of the Creator. But it was
wifely provided that fuch of them as arc
liable to dangers and annoyances from
abroad, fliould have a painful appre-
Jienfion of them, in order to their being
put upon the fpeedieft methods for avoiding
J;hem. This is the end of fear in their
conflitution. We fee the brute kinds plain-
ly difcover it, in their narrow fphere of fen-
fible objeds which threaten them, and
from which all their danger arifeth j they
are quickly apprifed, and immediately di-
refted, without deliberation, to all they can
jdo for their fafety. But man is made with
a larger comprehenfion, and with the pri-
vilege of forefight, by which he difcover^
cth a greater variety of dangers, and feeth
them at a greater diflance ; and this certainly
was not originally intended to be his tor-
ment 5 but, if it be fo in event, it mufl be
by way of penal inflidion for his fliults, or
a diftemper of his mind againft which there
is a proper remedy provided. This, then, is
the firft part of our weaknefs, of which
wifdom is the cure,

2dly,

gz Wifdom the Strength of the Mind,

Serm. 2dly^ If we alter the fituation of diffi-
IV. cult uneafy circumflances and events in life,
and, inftead of the perturbation which at-
tendeth the profpedt of them as future, con-
iider them as adtually incumbent, they pro-
duce the pafiion called grief, which ifi our
prefent condition we are too well acquainted
with to need any explication of it. It is
not, indeed, equal in all men, no more than
fear, even when the outward occafion is
the fame or equal. There are fome fpirits
which can much better than others fuftain
their infirmity ; and yet I think we muft all
be fenfible, that in the vaft variety of trou-
bles to which man is born, one or other
doth fo prefs the weak fide of every human
conftitution, that it requireth a force above
that of mere, unimproved, and uncultivated
nature to fupport it ; that is, it requireth re-
ligious wifdom ; without the aid of which,
it will fink us into a painful indifpofition
and weaknefs of mind.

Another pafiion belonging to the fame
clafs, is anger ; when the difagreeable event
is confidercd as an injury, and as befalling
us by the injufi:ice or ill-will of a voluntary
agent. The true defign of this in our con-
ftitution, is the fame with that of the other
1 paflions.

Wifdom the Strength of the Mind, 93

pafTions, that is, our own prefervation ; and Serm.
there it ought to reft. But often it is ac- I^*^*
companied with a violent propenfion to the
mifcry of the apprehended injurious, and
tranfporteth men into a behaviour very un-
becoming them, and which they cannot re-
fledl upon without regret and confuiion.

Now, let us confider the fymptoms which
commonly appear in men, and are produ-
ced by thefe original caufes of our diforders
in our prefent infirm ftate, that fo we may
fee the need of wifdom as a remedy, if it
be indeed a remedy. And, firft, we find
that during the prevalence of the pafTions al-
ready mentioned, and efpecially in their firil
and moft violent alTaults, the underftanding
is obfcured, at leaft, we have not the due
ufe of it. How often are men in the extre-
mities of fear, and forrow, and anger, redu-
ced almofl to an incapacity of thinking?
and even, in lower degrees of thefe paffions,
they have not fuch clear views of things,
which efpecially are more immediately ne-
ceflary in their prefent circumftances, as
otherways they might have. It feemeth to
be the natural tendency of pain to arrefl the
thoughts J the mind is detained in the af-
flidHng confideration of that which render-
eth it uneafy, without having freedom to

view

94 IVlfdom the Strength of the Mind,

SERM.vIew other objeds, or even the grievous ob-
IV. jed: itfelf on all fides ; whereas the proper
exercife of the rational powers is^ in confi-
dering calmly and deliberately what is pre-
fented to the mind, efpeclally, which nearly
concerneth its own intereft ; attentively
viewing all its properties, relationSj and ten-
dencies, comparing fedately all things which
may enlighten the counfels of the heart, and
fo prepare for a juft conclufion. And,
furely, the mind is weak and difeafed, when
the underftanding is not rightly exercifed ;
for that is the glory of man, the leading fa-
culty of the foul 5 according to the direction
of which, and the refult of its deliberations,
every thing muft be regularly done, both
for the purpofes of duty and happinefs.

^dly^ In purfuance of this, the counfels
of the mind are full of perplexity. How-
ever unprofitably and indeliberately, yet ftill
it thinketh on the difagreeable objed:, and
cannot be diverted from it j its thoughts arc
attended with a great deal of difturbance
and confulion, but as little light as comfort ;
for, if the paffions darken the underftand-
ing, they quicken the imagination, which
during their prevalence is exceeding fruitful,
continually employed in forming images of

the

JVifdoin the Strength of the Mind. 95

the fame complexion with that which fet- Serm.
teth it a work j frightful ones, when we are 1 *^*
under the power of fear -, melancholy, when
grief is prevalent ; and images of provocations
received, and mifchief to be done in return,
during the impetuofity of anger.

3^/>', As thefe imaginations raifed in the
mind by the influence of paffion, are not
the proper directors of our condudl, the pre-
valence of them, and their multiplicity, ac-
companied with darknefs, confufion, and
tumult, produce irrefolution, inftability, and
fatal precipitation. The mind, if it deter-
mineth itfclf at all, doth it upon flight
grounds, or fuch as are not duly and ma-
turely weighed, and therefore rafhly ; the
confequence of which is unlteddinefs 3 for
if we form a purpofe upon the imagination
or fuggeftion of a paillon which happeneth
to be uppermoli, having no fure ground, it
quickly changeth, and fo doth the purpofe
with it. But, for the moft part, the mind
is in fufpenfe, not knowing what to refolve -,
it looketh on the right hand and on the left,
and can fee nothing but uncertainty. I
think every one mufl be convinced that this,
indeed, is weaknefs, and exceedingly uncom-
fortable ^ the foul is rendered, in a great

meafure.

96 Wijdom the Strength of the Mind,

Serm. meafure, uncapable of doing any thing wor-
IV. thy of itfelf, or in profecution of its true in-
tereft, and it hath very Uttle enjoyment.
The Pfalmift expreffeth himfelf very feel-
ingly on this fubjedt, Fjal. xiii. 2. How long
Jhall I take counfel in my foul, having fa-row
in my heart daily ? When forrow or fear is
in the heart, the foul is then taking counfel
in itfelf, but to little purpofe, and with very
little fatisfadlion. If it be poflible to find
relief againft the difadvantages and difcom-
fort of fuch a ftate, to which we are all
fubje(5l in fome degree, one would think we
Ihould be difpofed readily to embrace it 5
which leadeth me to confider, in the

Second Place, Wherein the ftrength of the j
wife man lieth, and how wifdom, or reli-
gious virtue, is fitted to adminifter a cure of
our weaknefs and its fymptoms j which I j
fhall illuftrate according to the method al- *
ready laid down, that is, by fhewing it is a
proper antidote againfl the evils I have men-
tioned. And, firft, it is a defence againft
fear ; fo Solomon teacheth us, chap. iii. 23.
having exhorted to keep found wifdom and
difcretion, he addeth, T^hen Jhalt thou walk
in thy way jafely, and thy foot JI2 all notjlum-

ble;

Wifdom the Strefigth of the Mifid, 97

ble J ivhen thcii Heft dciv?iy thou Jhalt not be S E R M.
afraid; yea, thou /Jjalt He dowjt, and thy ^'''
Jleep fiall be fweet. And the following
words, in the 25th verfe, may be under-
flood as a continuation of tlie promife, Be
not afraid cf fuddenfear, neither of the de-
folation of the wicked ivhen it comet h. But,
to explain this more particularly, let us ob-
ferve, that religious wifdom fupporteth the
mind againft the fear of uncomfortdble events
in life, becaufe it reprefentetli them as too
inconliderable to afFe(^l our main interefts.
That which naturally maketh us folicitous
about any future event is, the opinion we
have of its importance to us -, if we appre-
hend it to be of fmall moment, the founda-
tion of fear is taken away. This is the rea-
fon why men of weak and corrupt minds
are thrown into fuch confufion when any
danger threateneth their worldly concerns,
becaufe they regard them as their All, and
cannot relieve themfelves by looking up to
a fuperior interejfl, which is fafe, and out
of the reach of danger. But the good }?ian
is fatifed from himfelf his integrity is his
chief treafure ; and while that remaineth
untouched, he is fecure againft every thing
in this world which can befal him, and
Vol. III. II meeteth

98 Wifdom the Strength of the Mind,

Serm. meeteth danger with intrepidity, becaufe it
IV. can only deprive him of things which are
not the highefl in his efteem, nay, are con-
fidered only as minute circumftances in com-
parifon, far from his principal and moft
fubftantial felicity. That virtue is a greater
good than riches, worldly honours, and car-
nal pleafures, hath been profefled as a prin-
ciple by many heathens ; and every one wha
na?nefh the name of Chrijiy and is his difci-
ple, muft be fuppofed to avow it; or, in
words agreeable to the flile of the gofpel,
that the new creature, the image of God
repaired in us, the fpiritual life effedted in
the foul by the grace of Chrift, and the
operation of the Holy Spirit, is more excel-
lent than any enjoyment in this life, and the
immediate and moft necefTary preparation
for the greateft happinefs in the next. But
the wife man is thoroughly pofTelTed with
thefe fentiments, and according to them
formeth the difpofitions of his fpirit, and
according to them are governed all his affec-
tions and paffions, his delire and averfion,.
bis joy and grief, his hope and fear.

2dly, The teftimony of our confciencc
concerning our fincerity, which is the pe-
culiar enjoyment of the man whom Solomon
calleth wifcy is an efFedual prefer vative

againft

Wtfdom the Strength of the Mbid. gg

agalnfl immoderate deje(fting fears, as itSERM.'
giveth us confidence towards God, and af- IV".
furance of his favour. Men cannot help,
even thofe who are the mofl averfe to them,
having apprehenlions of a Supreme Being,
the wife and jufl governor of the world,
who is pleafed with the righteous, and an-
gry with the wicked every day, and his ven-
geance ready to break upon their heads in
terrible judgments; and, therefore, when
danger threateneth them, the terror of it is
increafed by this jealoufy, that it is fraught
with the difpleafure of the incenfed deity,
tvhich ilriketh the foul with dread, far be-
yond what could be raifed by the event in
itfelf confidered. A guilty accufing con-
fcience is haunted continually with the fright-
ful images and grievous remembrance of its
own crimes, which pierce it through with
anxiety, and make it imagine every thing it
meeteth, to be a meffenger of wrath. But
the TOod man is free from fuch QifiTadling
furnixies and confounding fears. This is'the
reafon of what Solomon obferveth, and which
is confirmed by experience, P?'ov. xxviii. i.
The wicked jiee nvhen no man purfucthy but
the righteous are bold as a lion, N .•: but
that wicked men are often fearlcfs of danger,

H 2 and

1 oo Wifdom the Strength of the Mind.

S ERM. and meet it with the greatefl figns of refo-
ld- lutionj yet it is certain, the farther men
depart from virtue and integrity, their cou-
rage rnufl: be the more unfleady, and the
appearance of it, which is founded in paf-
lion, is no other than brutal rage, like the
iiercenefs of a lion, or the mettle of an horfe
that ruflieth into the battle ; but paffion is
not able to bear up the mind in a feries of
dangers ; for the clamour of confcience will
return and flrike the flouteft heart with ter-
ror and amazement. A fedate and conftant
fortitude, efpecially in adverfity of a long
continuance, can only be the effedl of an
immoveable uprightnefs, and flow from the
inward peaceful reflections of an approving
mind.

"i^dljy The wife man is ftrong againfl: fear,
becaufe his confidence is in the divine all-
fufficiency, love, and faithfulnefs. This is
the reafon our author giveth, chap. iii. 26.
For the Lord fid all be thy confidence^ and fi^all
keep thy foot from being taken. No wonder
they are at a lofs in hazardous conjundures,
who know of no fuperior power to interpofe
in their behalf, to avert evil, or over- rule it
to a good ifllie. Chance and neceflity, as
the caufe of events, are the refuge of igno-
rant minds, wilfully Hiut and hardened

againfl

W'lfdom the Strength of the Mind. i o i

againfl: the knowledge of God, as the great S e r m.
and wife governor of the world ; but a poor ^ V.
refuge they are in the evil day. What com-
fort can any one have in looking to empty
infignificant words (for really chance and
iieceility are no more) under the doubtful
expedlation of an overwhelming calamity ?
But faith controulcth the fears of a religious
mind, for it reprefenteth an intelligent, pow-
erful, and gracious providence, as fuperin-
tending all affairs, and direding all events
irrefiftibly ; it refleth fatisfied in infinite
goodnefs, from which joyful hopes may be
formed even in the laft extremity ; it reiie(5t-
eth comfortably on the experience which
good men have had of God's favour, reliev-
ing them, and giving an expe(5led end to
all their troubles 5 for he hath been their
dwelling-place in all generations^ as the
Pfalmifl: fpeaketh -, and efpecially, embra-
cing the revelation God hath given, it re-
lieth on his covenant with his people, in
which are folemn promifes fufficient to fup-
port their fpirits even in the laft article of
danger, fuch as, that he will never leave nor
for fake thetn ; he will give grace and glory,
and withhold no good thing from them that
walk uprightly 5 and, that all things Jf:all
H 3 work

102 Wifdom the Strength of the Mind,

S E R M. work together J or good to them that Io;pe
IV. God.

And as the foul of man, confclous of its
fpiritual nature and independence on the
perilling body, and of its natural defire of
immortality, extendeth its prefaging views
to an eternal ftate, and can never be tho-
roughly fecure againfl fear, without fome
good profpedt of a future felicity ; this is the
compleat confolation and fupport of the good
or the wife man ; he rejoiceth in the hope
of the glory of God, in the midft of fur-
rounding calamities ', and when there is no
hope of evalion this confidence is not abated,
yo5 refolved, therefore, that though God
Jhould Jlay hitn^ yet he would tritjl in him ;
which, furely, mufl import an expedtation
of favour from him after death. The chri-
flian religion propofeth this to us more
clearly, for our Lord Jefus Chrift hath
brought life and immortality to light through
the go/pel-, and therefore the very reafon the
apoflle giveth, why we faint not, though
cur outward man perifjeth, is, becaufe we
took not at the things which are feen, but at
' the thifigs which are 720t feen ; for the things
which are feen are temporaly but the things
which are not feen are eternah

What

Wifdom the Strength of the Mind. 103

What I have faid on this head, fheweth S e r M.
in a great meafure the llrength of the wife ^ '^ •
man againfl forrow^ fo that it will not be
neceffary to infift upon it ; we have no more
to do than alter the fcene, to transfer the
calamities of life from the profpe(5t to the
incumbency of them 3 and that which fup-
ports the mind againft the one, will be alfo
a relief againfl the other.

The reafons why afflidling occurences are
often fo fl:iocking to men that life linketh un-
der the burden and pineth away in mifery,arej
that we over-value the good things of which
they deprive us 5 for in proportion to the affec-
tion of defire, fo will the grief always be ;
and becaufe they are inflamed with an appre-
henfion of God's wrath, and the conciouf-
nefs of guilt maketh them to be conlidered
as penal inflidions of his juftice, on which
account deliverance is defpaircd of, Nay,
the melancholy view of the mourner is
lengthned out to the utmofl: duration of his
being, that is, to eternity. Againft all this,
religious virtue is the fovereign and univerfal
relief; it reprefenteth a more fubflantial en-
joyment to counterballancethe prefent pain, a
reconciled God and an approving confcience,
as a perpetual fpring of joy, and an eternal
H 4 weight

1 04 Wifdom the Strength of the Mind.

Serm. weight of glory to reconipenfe the pain and
Iv, toil of the prefent ftate, which are, in com-
parifon, but a light affliction and for a mo-
ment.

The fan^e principles and fentiments in the
mind of a wife man reilrain immoderate
anger, which, as Solomon faith, refteth in
the bofom of fools ^ Ecclef. vii. 9. H'^ con-
fidcrcth the trarifports of pdffionate wrath
as the impotence of the foul deftroying it's
peace ; that no provocations or injuries which
can be done to him in this world can afFedt
his main interell; they appear to him very
inconliderable things while he enjoyeth tran-
quillity within, and believeth God is his
friend, who can make even his enemies to
to be at peace with him, can afTwage their
malice or controul it's moil violent efforts,
and whofe loving kindnefs is a fund of fu-
perior confolation, even better than life it-
felf, beyond which the utmoft rage of men
cannot reach j and, finally, as the great rule
by which he formeth his temper and con-
dud: is, the imitation of the Deity, he
conlidereth that nothing is more godlike than
to forgive injuries, and be kind to the un-
thankful and evil.

But let us, next, confider the advantage

of religious wifdom in delivering us from

3 the

JVifdom the Strength of the Mind. 105

the fymptoms of weaknefs arifing from the Serm.
paffions. The firft I mentioned was igno- IV.
ranee and confufion ; the underftanding is fo
darkened that it cannot difcern the way
we (hould chiife, and form a jufl and deli-
berate judgment of things, which certainly
is a great unhappinefs. Now, it is the in-
valuable advantage of true wifdom, that it
openeth the eyes, and fetteth things before
the mind in a clear and full view. 'The tejii-
mony of the Lord is fure, jnaking wife the
fwiple^ the commandment of the Lord is pure,
enlightening the eyes^ PfaLxix. 7,8. What-
ever difficulty there may appear in the paths
of virtue to the corrupt and unexperienced,
they are all plain to him that iinderftandeth,
and right to them that find knowledge.
Prov. viii. 9. There is an admirable fim-
plicity in religion, and the highway of
holinefs, as the prophet calleth it, Ifa. xxxv.
8. is fuch that the wayfaring man^ though
a fool, JJjall not err therein. Whereas the
ways of fin are crooked and intricate, a man
eniia^ed in them ftill meeteth with one
difficulty after another, and vexeth himfelf
with unprofitable projects, which only tend
to involve him in farther trouble, Prov. xv,
J 9. The way of the flothful man is an hedge

9f

io6 Wifdom the Strength of the Mind.

Seru, of thorns J (and the cafe is fame of other fin-
ners wandering in the maze of errors) te
the way of the righteous is plain. Solomon
faith, Eccef. ii. 14. A wife man's eyes are in
his heady but a jool walketh in darknefs.
And again, chap. x. 2. A wife man's heart
is at his right-hand^ but a fool's is at his
left. The vicious diflempered mind is hke
one without eyes in a rough road full of
precipices ; irregular paffions millead the
underftanding, fo that it is at a lofs not know-
ing what hand to turn to in the greatefl ur-
gency of affairs, having forfaken the paths
of truth and judgment. But the underftand-
ing of the wife difpaflionate man is always
a ready guide to him, diredling his active
powers with promptnefs and dexterity.

In purfuance of this, the man of know-
ledge increafeth ftrength againft irrefolution,
unfteadinefs, and precipitancy j his behavi-
our is confident and uniform, becaufe it is
conducted by one invariable principle. The
apoftie reprefenteth it as the happy fruit of
that perfection to which chriftians arrive by
the gofpel miniftration, that they are no more
like children tofj'ed to a?id fro^ ajid carried
about with every ivind, Eph, iv. 17. As the
paffions of men naturally make them fickle

and

Wifdom the Strength of the Mind, 107

and unflable J true wifdom, which confift- Serm.
eth in the inaftery of the pafiions, mufl have IV.
the contrary effe6t j and accordingly you will
always obferve, that the moft difpaflionate
men are the mofl conftant 3 for confciencc
and reafon hold the fovereignty in the foul,
and their voice is flill the fame.

Again, as bodily ftrength produceth faci-
lity and chearfulnefs in adtion, the ftrong
vuin rejoiceth to run his race, which would
be a great oppreffion to the weak j the ftrong
in a religious fenfe, that is, the wife and
virtuous, rtm in the path of righteoufnefs,
and do not faint ^ as the prophet f|:>eaketh,
they walk and are not iveary^ their good
works are performed with vigor and alacri-
ty, and their hearts are enlarged to run in
the of God's commandments. This effedt
of wifdom Solomon obferveth, chap. iv. 12.
When thou goefi , thy fleps flmll not be fir ait en^
ed, and when thou runneji^ thou fialt not
fumble » As a man walking in a narrow dif-
ficult path, or labouring under an incum-
brance to which his ftrength is unequal,
findeth himfelf crampt and uneafy, his pro-
grefs is flow and painful, fo the weak and
imperfedl in a religious fenfe, prefled down
by weights, embarrafTed and entangled with
2 the

io8 Wifdom the Strength of the Mind,

S E R M. the fins which eafily befet them, do not run
the race which is fet before them, but their
ileps are ilraitened and they often ftumble.
From thefe inconveniences wifdom is the
effectual relief J iteftabhfhethandinvigorateth
the powers of the mind, it enableth the per-
fon indued with it, to attend his proper
work with eafe and fatisfad:ion, and to con-
tinue with patience in well-doing.

And you may obferve the text faith, the
man of knowledge increafeth ilrength ;
though the firft entrance of it maketh a
great change in the condition and conducft
of men, and from that time difcretion begin-
eth to prejerve and undei-Jlanding to keep
them J as our author obferveth, chap. ii. i o. 1 1 .
yet it is not perfect at once, but by degrees
groweth up to maturity, and every ftep we
advance brings an additional flrength with
all the comfortable confequences of it, as
yob faith, chap. xvii. 9. The righteous fiall
hold on his way^ and they that have clean hands
beflronger and Jlrofiger. That which com-
pleteth the benefit of this fpiritual flrength, is,
that the wife man is confcious of it, and enjoy-
eth it with pleafure ; not that he proudly valueth
himfelf upon his flrength, or treats others with

a fupercilious contempt 5 fuch a temper is far

from

IFifdom the Strength of the Mi?id. 1 09

from a wife man, his humility is a great Serm.
part of his religion and his flrength j but as IV".
in the animal nature a found conftitution and
vio-or is felt by thofe who poflefs it, and it
produceth eafe and the more comfortable en-
joyment of life, whereas declining flrength
is painful and burthenfome to itfelf j fo the
fenfible fruition of it is infeparable from a
healthful ftate of the mind, that is, efta-
bliflied virtue and integrity.

Having given this account of flrength and
weaknefs of mind, as they arife from the
oppofite c^ufes of wifdom, or the prevalence
of irregular aftedions and pafTions, let us
apply it to ourfelves, and enquire carefully
into the flate and temper of our minds.
Certainly, the enquiry is of great impor-
tance if \VQ have it at heart to know whe-
ther wifdom hath enter'd into our fouls, as
Solomon fpeaketh, and what meafure of it
we have attained. And though to men un-
accuflomed to this exercife of communing
with their own hearts, as the Pfahniji calleth
it, without which there can be no proficien-
cy in virtue, it may appear difficult, the difH-
culty is far from being infuperable, if we could
but engage ourfelves to a vigorous attention ;
the objects of enquiry are not diflant remote
things, but fuch as are known by an inward

con-

no Wifdom the Strength of the Mind.

Se RM. confcioufnefs -, and certainly it is reproachfuf
for a man to be a ftranger to himfelf and to
what pafTeth in his own mind.

Let us, then, try what equanrmiLy wc
maintain in the changes of life j do our fpirits'
rife and fall with every varying emergent ?
Do our fears and hopes, our joys and for-
rows, depend on the fmiles and frowns of
this world, fo as in threatning or adverfe
turns of providence, the underflanding is
darkened, the counfels are perplexed, courage
faileth and refolution becometh unftable ? If
it be fo, the confiitution of the mind is
weak, and there is a great dcfe<5t of wifdom.
As I am perfuaded every one who is ac-
quainted with himfelf will find thefe fymp-
toms in a degree to be regretted, you may
fee what the caufe is, and what would be
the cure. Have we not juil caufe to bewail
the imperfed:ion of our integrity and all the
religious virtues ? If by a vigorous zeal and
conftant diligence in them we were growing
up from feeble infancy to the flature of per-
fed: men, we fhould find the advantage of it,
in a prefence and tranquillity of mind efla-
blifhed above the reach of time and chance.
Security and confidence doth fo naturally
Ipring from virtue, that whoever hath any

juft

Wifdo?7i the Strength of the Mind. 1 1 1

juft fenfe of the one is led to confider the Serm.
other as its infeparable attendant ; accor- IV.
dingly, feme of the wifer heathens have ex-
prefTed themfelves excellently on this fubjed,
and one of their poets faith, concerning the
virtuous man, That if the frame of nature
were difTolved, he would meet its ruins un-
terrified. But our divine religion explain-
eth the confidence of a good man very fully,
and flieweth the true grounds of it, which
are fo firm and fo clear, that it is unworthy
of a chriftian, of his privileges, his charac-
ter, and the vacation wherewith he is called,
not to retain his confidence^ and the rejoicing
of his bope^ fl^^dfaji to the end.

One would think it fufiicient to recom-
mend true piety and chriftian virtue, if it
giveth fuch confidence and fecurity of mind
which is fo very defirable in our prefent
flate, a flate of difcipline and trial, wherein
there is much vanity and vexation of fpirit ;
and, as Solomon obferveth, God hath wifely
given travel and grief to the children oj men,
as a part of their portion under the fun. But
ftill let us remember there is no other foun-
dation upon which we can be flrong, in
the fenfe of the text, or attain to firmnefs
and ferenity of mind, but wifdom, or the

pracSticc

112 Wijdom the Strength of the Mind,

Serm. pradice of pure undefiled religion. There
iV. are very different courfes taken by men to
iupport themfelves againfl the viciffitudes of
time, and the fears and forrows which they
occafion^ fome have recourfe to fchemes
and projeds of their own, in order to ob-
tain reft : If this or the other defign were
accomphfhed, and fuch an affair fettled,
then they are fecure : But as it is altogether
uncertain, whether they fhall ever obtain
their end 5 fo if they did obtain it, they may
be never the nearer tranquillity j for the ftate
of human affairs always is and muft be
changeable ; fo that the fecurity arifing from
our own devices, or any imagined outward
circumftances, is intirely groundlefs. Solo-
mon maketh a comparifon between wifdom
and money, as a defence, E^:^/^/. vii. 12.
and he acknowledgeth they may be both fo
called. But though money fometimes is a
means of fafety to the proprietor, it alfo
fometimes expofeth him to mifchief and
danger 3 but the excellency of knowledge,
faith our author, is, that in all events //
giveth life to them that have it. In pati-
ence, confidence in God, refignation to his
will, contracting our defires to the things of
this world, and the other branches of reli-

gious

tVifdo7n the Strength of the Mind. 113

ctIous virtue, is our only folid peace, astheSERM.
prophet having reproved the fcws for their IV.
vain confidence in Egypt for their fafety, ^
telleth them, Jfaiah xxx. 15. /« returni?2g
and reft ye jhall be faved-, in qiiiet?iefs and
confidence pall be your fir ength.

Vol. IIL I S E R^

[114]

SERMON V.

The Favour of G O D obtained by
Wisdom,

PROVERBS VIII. 35.

Whofo Jindeth me Jindeth life^ and jl: all obtain
favour of the Lord,

I HAVE, in difcourfing from feveral paf-
fages of this book, confidered fome of
the arguments by which the wife man re-
commendeth religious virtue under the cha-
rader of wifdom, fuch as the excellency of
its ways, the pleafantnefs of them, and that
fecurity and confidence which arifeth in the
mind of a wife or a good man, from the
confcioufnefs of his own integrity. Another
very flrong argument is contained in the
text, that whofo findeth wifdom findeth life,
and fhall obtain favour of the Lord. I do
not think that life here is to be underftood
in fo narrow a fenfe as to mean only, or
principally, the continuance of this prefent
life ; though there are other declarations of

Soloifiq^

The Fa'vour of God obtained by Wifdom, \i^

Solomon ill this book, which muft be fo in- Serm,
tcrpreted, as chap. ix. ii. By me thy days V.
fiall be multiplied^ and the years of thy lije
Jhall be increafed. And chap. x. 27. The
fear of the Lord prolongeth days^ but the
years of the wicked fiall be Jhortened. Yet,
confidering that life in this text is not fo
limited, that often in fcripture it hath a
larger fignification, and that the words ad-
ded to explain this advantage of wifdom,
and fhew the true caufe of it, namely, ob-
taining favour of the Lord, leads us to more
important and durable effects than the meer
lengthening out our prefent ftate of exift-
ence : Confidering all this, I fay, it feem-
eth reafonable by life to underfland that
which indeed is better, and for which life, in
the firfl and more obvious fenfe, is only va-
luable, that is, happinefs ; and fo it mufl be
taken in that faying of our Saviour, Luke
xii. • 5. The life of a man (or his enjoyment
and felicity) doth not confjl in the abundance
of the things which he pojjejfeth. The in-
tention of this text, then, is to reprefent a
very great blelTednefs to good men, whether
in the prefent or a future ftate, annexed to
wifdom or religious virtue, in confequence
of their obtaining God's favour.

I 2 The

1 16 ^he Favour of God obtained by Wifdom,
Serm. The great creator of all things hath fo
V. framed the human nature, that very impor-
tant confequences in the moll fenfible man-
ner affedling us, necelTarily refult from our
own difpofitions, and our courfe of action,
which fhould reafonably determine us to
chufe moral good, and efchew evil. And
this evidently {heweth that man vi^as made
for virtue, fince by his conftitution he can-
not be happy without it 5 as in the other
parts of the creation, from the obvious rela-
tions and ufes of creatures, we infer the Al-
mighty Maker's counfel and delign. But
feeing we are capable of knowing him as
the free and intelligent ruler of the world,
and of apprehending his favour and difplea-
fure towards us according to our works,
whether this be difcovered by the principles
of natural religion, or the politive declara-
tions of his word -, thence diftind: and very
ftrong arguments are drawn, which fhould
induce us to chufe the good, and refufe the
evil 5 for they reprefent him as a lawgiver,
whofe precepts claim the refpe(5t of his fub-
ie(5ts, as they are enforced by the promifes
and threatenings of one who is able to fave
and to dellroy. Solo?}ion telleth us, chap,
xxiv. 14, iki2X when lioe have found the know-
ledge

T^be Favour of God obtai7ied by Wifdom. i \j

ledge oj ivifdot7J^ there fiall be a reward y and Serm.
our expc5intio7i Jhall not be cut off. But here ^•
he afcertaineth the reward, and mentioneth
particularly what il is, namely, the favour
of the Lord. I fhall, 4

Firfty Endeavour to fhew how great, how
fubftantial and comprehenfive a felicity
this is.

Secondly y The tide which wifdom, or reli-
gious virtue giveth to it j or upon what
ground we may exped:, according to
the declaration in the iext, that if we
find wifdom, we fliall obtain the favour
of the Lord.

p/r/?, To fliow how great, how fubftan-
tial and comprehenfive a felicity this is. And
one would think it will be eafily allowed, if
we confider our mofl obvious notions of the
Deity ; that idea which all his works, and
more particularly the holy fcripture, give us
of him, as a being infinitely perfecft and all-
fufiicicnt, the fountain of life and of hap-
pinefs. We judge of the importance of any
perfon's favour, and of the fecurity and ad-
vantage which may arife to ourfelves from
it, by his power and capacity. The defire
I 3 even

1 1 8 ^he Favour of God' obtained by Wtjdom,

S E R M, even of a poor man is his kindncfs^ and ought
V. to be gratefully acknowledged; but one cannot
form fuch hopes from it, as from the friend-
fhip of the great, whofe ' exalted condition
putteth many things in their power to give,
which we efteem good for us. Now, if God
hath the fupreme and abfolute dominion
over all things; if, as the Pfalmift faith,
'^PfaL xxxiii. p. He fpake and it "was done^
he comvianded and it flood faft. And verfe
1 1. T^he counfel of the Lord ftandeth for ever^
the thoughts of his heart to all generations*
Then that muiV^e a juft inference, ver. 12.
Bleffed is the nation whofe God is the Lo? d,
iind the people whom he hath chcfen for his
own inheritance. It is impoffible his favou-
rites fhould be unhappy, becaufe he neither
wanteth power to effed; what his good-will
inclineth to, nor wifdom to contrive the
bell method for their fafety and advantage.
The account, therefore, which the faints in
fcripture give of what they call their por-
tion, the happinefs they chufe, in w^hich all
their defires and hopes center, as in oppo-
fition to the very different choices made by
others ; the accounts, I fay, are very fliort
indeed, but very full ; the light of God's
countenance, his blefling, his loving-kind-

nefs.

l^he Favour of God obtained by Wifdom. 1 1 9

nefs. Thefe terms are equivalent, and allSEKM.c
mean the fame thing which in my text is V.
called the favour of the Lord^ which good
men regard as the All of their felicity : If
they enjoy it, there is nothing wanting to
them } if they be deprived of it, there is no-
thing can fupply its place, or afford any true
confolation. Thofe who are fo unhappy,
or rather fo foolifh, as to neglect this chief
good, ftill, however, as their nature unalte-
rably determineth them, intent upon happi-
nefs, fall into a great variety of purfuits ;
they fay, Who will fiew us any good? Pfal.
iv. 6. Though there are objeds fuitable to
the inclinations God hath planted in our na-
ture, and in conferring them upon us the
liberality of his providence appeareth ; yet
even fuppofing them fought after, and en-
joyed without fm, they come fhort of being
our true felicity, both in the perfedion of
degree, and in the duration of them. They
cannot yield folid contentment and fatisfac-
tion to the mind of man, becaufe they are
too low in their kind for its high capacity ;
and they are of a perifliing nature j pleafure
is but for a feafon, honour only an empty
fhadow ; nothing can be more variable and
uncertain than it is ; and riches make them-

I 4 fives

120 The Favour of God obtained by Wifdonu

S ERM, felves wings J and fie c as an eagle towards
V. heaven. But the favour of God is a fove-
reign good, and never-failing foundation of
hope, and fpring of comfort ; it extendetli
to all poflible cafes, and is a fupport in the
moll diftreffed fituation of affairs j of which
we have a remarkable example in the hiftory
of Jacobs returning from the land of Syria,
When his family had grov^n to a confider--
able number, and his fubltance likewife en-
creafed in a painful fervice, indeed under a
long oppreflion, fo as to drawr upon him the
envy and difcontent of his father-in-law,
from whom he efcaped with difficulty, . a
new and a greater danger meeteth him from
his brother, with whom he had parted on
ill terms, and expected now the deflrudlive
effedls of his refentment againft himfelf and
his defencelefs family. In this great extre-
mity, having made the beft difpofitions he
could for faving at leafl fome of his houfe-^
hold, laft of all, he betook himfelf to prayer,
the earneflnefs and importunity of which is
reprefented by an angel's wreftling with him
in the likenefs of a man, and the refult was,
that he obtained a bleffing -, that is, the pro-
mife of God's fpecial favour, which had
been, made to Abraham ^nd IJaac, was re?
3 newed

The Favour of God obtained by Wifdom. 121

newed to him. Thtre is no mention oFSerm.
any particular promife with refpect to the V.
prefent exigency in anfwer to his prayers,
that is, that he fliould efcape from Efau ;
and there was no need of any, for the favour
of God is in all events fufficient for his fer-
vants, their rock and refuge in every article
of danger 3 when that foundation is once
laid, and an interefl in the loving-kindncfs
of their God afcertained to them, they are
fully fatisfied, and reafon with themfelves in
this manner ; let the appearances be ever fo
dilmal and (hockino:, our God is able to de-
liver us j but if he has thought fit to appoint
otherwife, and that the prefent danger mufl
put an end to life, flill we are fafe, his fi-
vour reacheth beyond the line of life, and
maketh death itfelf our gain. Such hope
had thofe glorious confefTors for the true re-
ligion, Shadrack, Mejhach, and Abcdiiego^
wherj doomed to a fiery furnace by Nebu-
cbad?2czzarj and their hope infpired them,
with heroic refolution, Dan. iii. 16. They
anfwered, and faid, 0 Nebuchadnezzar, we
are not careful to anjwer thee in this matter,
Jf it be foy our God, whom we Jerve, is able
to deliver us from the burning fiery furnace,
(ind he will deliver us out of thy hand, O

king.

122 'The Favour of God obtained by Wifdom, .

SERM,king, But if not, be it known unto thee, O |
V, king, we will not ferve thy gods, nor worjhip
the golden image which thou haji fet up, I
come, in the

Second Place, To confider the title which
wifdom or religious virtue giveth to the fa-
vour of God, or upon what grounds we
may exped:, according to the declaration in
the text, that if we find wifdom, we fhall ob-
ain favour of the Lord. As I fhewed before,
lat the perfedion of felicity, and the great-
lefs of the reward, imported in the favour of
God, is juflly inferred from his glorious natu-
ral excellencies, his abfolute dominion and
power over all things ; fo that the wife, that
is, the virtuous and the good, are intitled to
his favour, may be juflly argued from his
moral attributes. We mufl neceffarily fup-
pofe that the Supreme Being is infinitely
good, righteous, and true, and that he ex-
ercifeth thefe perfcdiions in the government
of his reafonable creatures- This is proved
in the fame manner as the exiflence of God,
and his other attributes, that is, by arguing
, from eifedts to their caufes, from the exer-
cife of powers and principles to their being -,
and from this moft certain truth^ that all

real

The Favour of God obtained by Wifdofn, v i: 5

real and abfolute excellencies muil: belong to S e r m.
the infinite, unoriginated, and independent V.
caufe of all things. Every confiderate per-
fon will find himfelf obliged to acknowledge
that the moral attributes are real and abfo-
lute excellencies, moft juftly and worthily
therefore afcribed to the infinitely perfedl
Beij\g. Befides, this mufl be allowed to be
the foundation of true religion, and, there-
fore, hath been univerfally acknowledged
wherever it was profefTed or pradlifed ; for
how can men do any thing that is good out
of a regard to the Deity, which is the very
meaning of religion, unlefs they firfl believe
him to be good, and a lover of virtue ?

And, indeed, the greateft corruptions of
religion and morality have taken their rife
from wrong notions of God. What wonder
is it, if the worfliippers are mifled to cru-
elty, lafcivioufnefs, and ambition, if it be
once believed that the objeds of worfhip
themfelves are of the fame difpofitions, and
that wicked pradices are agreeable to them ?
But if, on the contrary, we are fully con-
vinced that God is perfectly holy, jufl, be-
nevolent, and faithful, then we are fur-
niflied with the ftrongeft motives to prac-
tice, and to think on the things which are

fure^

124 5^^^ Favour of God obtained by Wifdom,

S^'RM^purCy and true, and ho?ieJi, and virtuous^
V. becaufe we are fure thefe things are approved
by him. What the fcriptute declareth on
this fubjedt is perfe<5lly agreeable to reafon,
for it celebrateth the holinefs and the juftice
of God, efpecially as manifefted in the di-
flindtion he maketh between good and bad
men, PJal. xi. 5, 6, 7. The Lord trieth the
righteous, but the wicked and him that loveth
'violence his foul hateth. Upon the wicked he
Jloall rain fnares, fire, and brimfone, and
an horrible tempefi ^ this fall be the portion
of their cup. For the righteous Lord loveth
righteoufnefsj his countenance doth behold
the upright. And elfewhere we are taught,
that becaufe he is holy therefore he delight-
eth in holinefs, he hateth fin, and the evil
and the vicious are an abomination to him.

But this is fo evident, I need not fpend
time in endeavouring to illuflrate it. I (hall,
therefore, apply myfelf to the conlideration
of an obvious obbjedion taken from the
promifcuous adminiftration of things in this
world. How doth it appear that the wife
and virtuous obtain favour of the Lord, fince
his providence doth not diftinguifh them by
marks of favour ; but, by the confeffion of
the facred writers themfelves, they are in as

bad

The Favour of God obtained by Wijdom, 125

bad a condition with rcfpedl to the affairs of S e r M.
this life as the wicked ? Ecclef. ix. i, 2. 'The V.
righteous, and the wife, and their works y
are in the hand of God-, no man knoweth
love or hatred by all that is before him. All
thifjgs come alike to all-, there is one event to
the righteous and to the wicked, to the good^
and to the clean, and to the unclean ; to him
that facrificeth, and to him that facrificeth not ;
as is the good Jo is thefmner, andhethatfwearethy
as he that fear eth an oath. Nay, it is oftea
found in experience, that when wickednefs is
triumphant, and the proud are counted hap-
py, the moft eminently religious fuffer cruel
perfecution ; the apoftles were fet forth as
examples fuffering all manner of adverfity
and tribulations, counted the ofF-fcourings
of all things, and the filth of the world.
This objecflion hath been often advanced
againft the equity and wifdom of provi-
dence, and as feeming to prove that the
affairs of this w^orld are under no intelligent
direction, but left to blind chance or no-
ceffity ; and taking it in its whole compafs,
it would require a large confideration j but
I (hall at prefent only examine it with
a view to the point before us, that is, I
will (hew that it is not conclufive again (1:

the

126 ^he Fa'vour of God obtahied by JVifdom.

SERM.the dodrine of the text, that the wife, or
V. the religious, obtain favour of the Lord.

And in the firft place, it is to be obferved,
that the prefent flate is appointed by the
wifdom of God to be a flate of difcipline,
and improvement, wherein, as all men are
imperfedt in a moral fenfe, fo is their con-
dition with refped to happinefs, mixed and
imperfedt j a great deal of what is generally
accounted affli(3:ion fuch as the inferiority of
fome men to others in refped: to the advan-
tages of nature and outward ellate, a mean
birth, a weak conftitution of body, poverty,
and other things of a like nature ; a great
deal of this, I fay, might be refolved into
the mere fovereignty of the divine dominion.
There is a vaft variety in the works of God
even which we fee ; the very kinds of them
cannot be numbered, and herein doth his
greatnefs and his wifdom appear. Now,
furely in difpofing the feveral parts of his
creation, in fettling the order of his king-
dom, and affigning their different Nations to
the fubjeds of his providential rule, the great
Creator and Governor is not accountable to
any of his creatures; he doth whatever
pleafeth him, and who can fay, What dofl
thou ? Will a man complain that he was not
made an angel, or a brute that it is not raifed

to

T'he Favour of God obtained by Wifdom. 127

to the dignity of a man ? So in the fame fpe- S e rm.
cies, as there is wifely appointed an inequa- V.
lity, we need go no farther than the fame
fovereign freedom of providence as the
caufe of it, without any confideration of
merit in the creatures. In a great houfe, as
the apoflle faith, 2 T^im. ii. 20. Inhere are
veffeh of gold and fiher, alfo of wood and
earth', fome to honour^ and fome to difionour.
But, indeed, the heft men have fin enough
to juftify all the feverity they meet with. If
the moral attributes of God require that a
very important diftindtion fhould be made
between bad and good men, which laft cha-
radter really means no more than the fincere-
ly though imperfedly religious, it is reafon-
able to expe<fl there fhould be a difference
between the latter and the perfedlly inno-
cent j and fince there is not a jufl man that
liveth upon the earth and finneth not, the
providence of God is fufficiently vindicated
in appointing to all men vexation, and tra-
vel, and grief, under the fun', which, how-
ever, when the whole of our exiftence and
our mofl important interefts are taken into
confideration, may well be called a light
afflidlion, and but for a moment. Here it
is that God vijiteth the faults of his children

with

■ 1 2 8 ^be Favour of God obtained by Wifdo7n,

Se r m. with rodsy and their fms with chajiifement,
^' yet without taking away his loving kindnefs
from theniy Pfai.ixxxix. 33. but flill, they will
acknowledge they are puniflied far lefs than
their Iniquities deferve ; nay, very often the
fufFering and afflidiing infirmities of men,
even of good men, are the natural as well
as penal confequences of their fin ; and,
furely, it is not reafonable to expedl that the
nature and conflitution of things fhould be
altered to exempt them from troubles which
they well deferve.

2dlyy The fufferings of good men in the
prefent flate may be confidered as trials ; fo
the fcripture reprefenteth them; and it is
very confident with the favour of God to his
fervants that he fhould try them in order to
their growth in virtue, and fo becoming ftill
more the objed:s of his favour. We ought
to be fenfible that religion is the higheft per-
fection, and continuance and growth in it
the noblefl enjoyment we are capable of in
this world, as well as that it is a reafonable
fervice; and, therefore, the methods of
providence towards us which have a ten-
dency to the increafe of virtue are to be ac-
counted tokens of God's favour rather than
objedions agalnfl it. iR^i-'. iiic 19. As many

The Favour of God obtained by Wifdcm. 1 2 9
m I love, I rebuke and chajlen. On this ac- S e^r m*
count it is that chriftians are reconciled to
their prefent fufFering, and even glory in their
tribulations, becaufe they know that tribula-
tion worketh patience, and patience experi-
ence, and experience hope, Rom. v. 3. The
apoftle James therefore exhorts chriftians to
count it all joy when they fall into divers tempta-
tions, knowing that the trial of their faith
worketh patience, James i. 2. and St. Peter^
I Ep. i. 6, 7. faith to the perfecutcd chri-
ftian Jews, Te greatly rejoice, though ?iow
for afeafon, if need be, ye are in heavinefs
through manifold temptatiofis 5 that the trial
of your faith, being much more precious than
of gold which perijheth, though it be tried by
the fire, may be found to praife, and honour^
and glory. As God intended that fome of his
fervants fhould, for his honour, and pro-
moting the intereft of truth and pure reli-
gion, be rare examples of thofe virtues which
efpecially fiiine in tribulation, as patience,
fortitude, meeknefs, and charity 5 and in-
tended for them a great reward, it was fit he
fhould appoint for them a proper fqene
wherein thofe virtues might be eminently
difplayed, that is, infirmities, reproaches,
perfecutions, and diflreftes.

Vol. III. ^ K ^ But,

130 T^he Favour of God obtained by Wtjdom,
Serm. But, in the third place, the perfectly fs-
Jj^ ^ fyirjg anfvver to the objedion, is, that the
greatefl diflindion between good and bad
men is to be made in another flate -, and
then the reward of the righteous will be fo
complete as to make amends for all their
toils and forrows in this world. It is con-
iiftent with the greatefl love of God to fub-
jedt his creatures, even though perfectly in-
nocent, to very grievous fufFerings, when he
not only hath it in his power, but hath ac-
tually purpofed and declared it, that he will
recompenfe them fufficiently by a propor-
tionably greater felicity afterwards. The
mofl glorious example of this is our Lord
Jefii^ Chriflj who though holy, harmlefs, and
tindefiled, and fepar ate from fmnet's, fufFered
unutterable griefs, yet without any diminu-
tion of the Father's love to him, which
abundantly fhewed itfelf in the fulnefs of
joy that followed, and his exaltion at the
right-hand of the majefty on high. Thus
although good men are obnoxious to many
calamities in life, it doth not follow, that
therefore they have not obtained favour of
the Lord, becaufe the favour of the Lord is
not a principle which exerteth itfelf necef-
farily but freely, and the manifeflations of it

are

T^he Favour of God ohtahied by WifJom, 131

are direded by wifdom, choofing the beftSERM.
time, and the beft manner for making the
obje<5ts of it happy.

Hitherto I have gone no further, except
in mentioning the example of Chrifl, than
reafon itfelfandthe principles of natural reli-
gion will dired: us. It muft be confeiTed
they leave clouds and darknefs upon the fu-
ture flate, yet not without flrong though
general intimations of an hereafter, and of a
retribution to come, which have wonder-
fully fupported fome great men, even among
the heathens, in the laft extremity, and the
agonies of death itfelf. But, now, our
Lord yefus Chrift hath abolijloed deaths a?id
brought life and immortality to light, through
the go/pel y the way is opened into the holie/i
of all, into heaven itfelf by his blood, fo
that we have clear and full afTurance, that
he who findeth wifdom fhall obtain fa-
vour of the Lord ; for he fhall obtain the
inheritance y incorruptible, undefiled, and that
fadeth not away -, that crown of glory, and
of righteoufnefs, which the righteous judge
hath promifed to them who love his appear-
ing, which is the bell and mod complete
evidence and effed: of the divine favour.

K 2 ' lies

132 The Favour of God ohtained by Wifdom.
S E R M, I fee no reafon why this may not be com-
^- prehended in the meaning of the text j for
though the Old Teftament writers fpeak
but darkly of the future felicity in compari-
fon of what the gofpel doth, the covenant
God made with Ifrael being founded on
other and inferior promifes, yet in thofe
ancient authors we have fome flrong inti-
mations concerning it, befides what the
principles of natural religion fuggefled j you
know our Saviour argueth convincingly
againft the Sadduces, who denied that there
arc any fpirits, and, confequently, that men
are capable of fubfifting in a future ftate,
from thefe words of God to Mofes, I am
the God of Abraham T, of Ifaac^ and of facob.
Since God is not the God of the dead, but of
the living, it is a juft inference, that thefe
eminent patriarchs did not altogether perifli
when their natural lives ended, but that
they fubfifted in another ftate, and therein
enjoyed the moft perfe<ft accomplifhment of
that glorious promife, that God would be
their God. Some of the later prophets fpeak
yet more clearly of the future glory, and
even of the refurredion of the dead ; and
iince fo ancient a believer as Job expreffed
his hope in thefe ftrong terms, / k7iQW that

my

^he Favour of God obtaiJicd hy WifiJom. 1-53
rjjy redeemer liveth, and that he Jhall ftand S'er u.
at the latter day upon the earth j and though ^.
after my Jkin worms dejlroy this body, yet in
7fiy fejh Jhall I fee God, Job xix. 25. It is
reafonable to tliink that Solotnon alfo under-
flood it, and that he had it in his view
when he fpoke of the favour of tlie Lord as
the full revi^ard of wifdom.

But however that be, what will moft
obvioully occur to a chrifllan's thoughts, as
the compleat reward of religion, and the
perfedt enjoyment of God's favour, are thofe
things promifed in the gofpel, which eye
hath not feen, nor ear heard, nor have entered
into the heart of man, which God hath laid
up for them that love him. Let us then, my
brethren, meditate on thofe excellent defcrip-
tions which the infpired writers give us of
the future ftate. They not only afTure us
that if we be ftedfaji and immoveable, always
abounding in the work of the Lord, our labour
Jhall not be in vain \ and that in due time
we fiall reap, if we faint not : They not
only reprefent the ftate of the faints after
death, as perfectly free from- all uneafinefs,
which is the negative part, yet abfolutcly
necelliry to felicity, there Jhall be no more
hunger ^ or thirji, no more for row ^ and figh-

K 3 ing.

1 34 ^^^ Favour of God obtained by Wifdom,
SERM.ingy no more pain-, they not only reprefent
V. it in fuch general terms as fhew it to be ex-
ceeding glorious and happy, as when it is
fet forth under the notion of a kingdom, a
crown, a royal palace, and building of God ;
but they explain the particular ingredients
which, to a ferious compofed mind, muft
appear the noblefl enjoyments that a rational
nature is capable of, fuch as the fociety of
angels, and the perfe6led fpirits of the juft,
an entire deliverance from temptation and
iin, the perfedion of knowledge and of
charity, being like God, and feeing him as
he is ', and all the blcffed exercifes and frui-
tions of the foul not to fuffer any abatement
by its re-union with the body, which in
the prefent ftate lays fuch weight upon it,
and cramps its afpiring powers, but as con-
fummated, rather, at the refurreflion ; the
body then immortal, and fpiritual, fafhioned
like unto the glorious body of Jefis Chriji^
being every way a well qualified companion
to the mind in all its high entertainments,
and fo to continue through all eternity. We
may conlider, at the fame time, the ftrong
affurances God hath given his fervants for
the confirmation of their faith and hope j
not only we have his faithful word to rely
3 OA,

^he Favour of God obtained by Wifdom, 135

on, but, as the apoftle faith, Heb. vi. 17, 18. Serm.
Betjig willing more abundantly to Jhcw unto V.
the heirs of promife the immutability of his
counfl^ he C07ifirmed it by an oath ; that by
two immutable things^ in which it is impcff^
ble for God to lye, we might have fir ong con-
folation^ who have fed for refuge to lay hold
on the hope fet before us.

I fliall now, in conclufion, only make
two pra(5tical refledlions on what hath been
faid. Firft^ we may fee what is the nobleft
end of life, the worthieft of our affedlions,
our choice, and of our moil diHgent and
conftant endeavours, that we may attain it.
If life be in the favour of God, \i his lovi?jg-
kindnefs be better than life^ and imports in it
fo many and great bleflings, then it is cer-
tainly reafonable for us to purfue it by all
methods in our power, and in preference
to all other things. Men can never be juf-
tified to themfelves, nor have inward peace
in fuch a wrong choice and courfe of adlion,
as feeking thofe things which are mean and
unworthy, in comparifon, and negledting that
which mull; appear to themfelves bell:. Thus
the prophet prefTeth finners, and it might
be thought any one would eafily apprehend
K 4 fclie

:k 'j6 ^he Favour of God obtained hy Wifdom.
Serm. the juftnefs and the force of his reafoning,
V. Ifaiab \v. 2, 3. Wherefore do ye fpend your
money for that which is not bread f and your
labour for that which fatisfieth not f Hearken
diligently unto me^ and eat ye that which is
goody and let your foul delight itfelf in fat-
nefs y incline your ear to me^ and come j hear^
and your foul Jhall live. And, to the fame
purpofe, our Saviour, John vi. 27. Labour
7iot for the meat which perifeth, but Jor
that which endureth to everlajting life-, which
the Son of Maji fkall give unto you^ for him
hath God the Father fealed. It is very ftrange
that human nature fhould be fo infatuated,
fo loft to its true intereft, and the proper
ufe of its higher powers, as to be led en-
tirely by fenfe, and give itfelf up to the di-
rediion of appetites and pafhons ; VN'hich up-
on the leaft conlideration muft appear to be
the lower part, and far from the principal
end of our being. Yet fo it is, that many
men, even chriftians, are governed by their
brutifh inclinations, and aim at nothing
higher than gratifying them : But befides
that this is moft unreafonable and unwor-
thy of men, it, is diredly contrary to the
profefTion of religion, the proper end of
which is to obtain the favour of the Lord.

2dly,

I'he Favour of God obtained by Wijdom. 137-
idly^ The way to obtain this end is plain- S e R m.
ly marked out to us in fcripture, particularly V.
in this Text ; and it is very inexcufable folly
and thoughtlefnefs if we miftake it. Suppo-
fing men to have a general perfuafion that the
favour of God is of the greateft confequence
to them, and they cannot be happy without
it, yet ftill an attachment to their fins mif-
ieads them another way, that is, they flat-
ter themfelves that it is poffible to obtain it
without reforming their lives. How many
are there who prefume in their hearts that
they are the favourites of God, though they
go on in their finful courfes, and harden
themfelves more and more in their vices ?
To what caufe can this be attributed, or
what are the pretences by which men pro-
fefling religion thus fatally deceive them-
felves ? Indeed the very profeffion of reli-
gion itfelf deceives them, though it is very
furprizing that it fliould. Thus the ^ews^
becaufe they were the people of God, in
covenant with him, the poflerity oi Abra-
ham^ and of IJraelj and becaufe they con-
ftantly performed the outward rites of wor-
fiiip which he appointed, therefore imagined
they were in a good flate towards God j
though the prophets often reprefcnted to

them

138 T^he Favour of God obtained by Wifdom.

Serm. them the vanity of fuch pretences, which
V. were refuted by many plain inftances de-

^"•^"'T'^ monftrating that God had no regard to them.
Their own hiftory {hewed that though he
brought their fathers out of Egypt with a
ftrong hand, and they did eat fpiritzial meat^
and drank fpirittial drink^ yet with many of
them he was not well pleafed. He afterwards
forfook Shiloh, the tent which he placed
with men; and the ark of the covenant in
which they trufted for their defence, was
taken into captivity, the temple itfelfwas
burned ; and the laft fatal cataftrophe of the
yewifi nation demonflrated that the favour
of God is not annexed to the greateil out-
ward privileges, lince even they may come
fhort of it, whofe are the father s^ afid the
giving of the Laws, a?id the fervice of Gody
and the promifcs. After fuch examples,
fhall we vainly imagine that any external
privileges, profeffions, or ads of devotion,
will entitle us to the divine acceptance ? Our
blefled Saviour hath taken much pains to
guard his difciples againft fuch a pernicious
error ; he hath expreflly aflured us, that if
/ we fhould fay to him at the laft day, have
we not eaten and drank in thy prefence, pro-
phefied in thy jzame, and in thy name have caft

out

rbe Favour of God obtained by Wifdom. 1 39
cut drcih, and in thy name have done many^.^u.
wonderful mrh ? His anfwer will be, Ine- ■
ver knew you, depart from me, ye that -work
iniquity, Mat. vii. 2*2.

SER-

[ 140 ]

SERMON VL

Lo N G-L I F E, R I c H E s J and Honour,
' the Fruits of WISDOM.

PROVERBS III. i6.

Length of days is in her right-hand, and in
her left-hand riches and honour.

ANY and great are the advantages
which Solomon attributeth to wifdom
or religious virtue, thereby recommending
it to our choice. It muft be acknowledged
that thofe mentioned in the text are of the
lowefl kind, and fo they will always appear
to a mind well inflrud:ed, and which hath
a true talle of real excellence. The plea-
fures of felf- approbation, the inward tranr.
quiUity of foul, which arifeth from the tefli-
mony of an unreproaching heart, fupporting
it in all events, and a fenfe of the favour of
God, are enjoyments of a far fuperior na^
ture, as well as more durable, than the
longefl:, and moft profperous, and honour-
able life which can be hoped for in this
3 world.

Long-Lifcy Riches y and Honour, &c/ 141

world. Yet, fince length of days, riches, Serm.
and honour, are infifted on by the infpired ^ ^^^
writers as the effects of wifdom, it will be
very proper for us to confider them in that
view i and we fliall find that, at leaft, reli-
gion hath not, generally fpeaking, fuch a
tendency to diftrefs, mifery, and dishonour,
even in this life j and, on the contrary, that
irreligion and wickednefs is not fuch a fure
way to become rich and great, as many are
apt to imagine, who, it is certain, govern
themfelves by fentiments entirely oppofite to
thofe of Solomon -, and the very reafon why
they chufe the ways of injuftice, difhonefty,
and vice, is, becaufe, poftponing the concerns
of their fouls and of eternity, they hope
thereby to fecure and to promote their pre-
fent interefts, which are higher in their
efteem.

To explain the dodlrine of the text, and
prevent miftaken notions concerning it, I
muH: obferve that there is a great difference
between the Old Teftament and the New,
withrefped to tlie motives by which religi-
ous virtue is feverally enforced in them ; and
the alTertion of our author might be pro-
nounced by him in another fenfe, and on
other accounts than it can be now according

to

142 Lofig-Hfcy RicheSy and Honour y

Serm. to the gofpel. It is certain that by the co*
VI. venant God made with the people of Ifraely
and that is the foundation the Old Tefta-
ment writers go upon in their dodrine;
there was an eftablifhed connexion between
obedience and outward profperlty ; the land
of Canaan^ and an undiilurbed fafety In it,
with fuccefs againft their enemies who
ihould at any time invade them j thefe blef-
£ngs were politively promlfed to that na-
tion, upon the condition of their keeping
God's law. Accordingly we find in their
hiftory, that whenever they declined to ido^
latry and other fins, defolating judgments
brake in upon them, their enemies trium-
phed, their country was wafted, and they
were brought into bondage. On the other
hand, no fooner they repented, returned to
their God and to their duty, reformed their
manners, and pradlfed piety and righteouf-
nefs, than immediately there was a change
in the ftate of their affairs, which prefently
were in a fiourifliing condition, their adver-
faries fell before them, their loffes were re-
paired, and God eflabiiflied them In the
quiet pofTeflion of the promifed land. And
as thefe were the meafures conftantly and
uniformly kept with the whole nation, the

conduct

the Fruits of Wifdom. 143

condu6l of providence towards particular S e r M.
perfons was, not always, but for the moft
part, agreeable to them The mofl righte-
ous men, and of the mofl exemplary lives
for piety and virtue, were profperous, and,
according to the declaration in the text, had
length of days, riches, and honour. Abra^
ham, from a fmall beginning, grew to a
great eflate ; Jacob alfo, Jojeph, Job, MofeSy
David, 'Daniel, and others, men of the
moft diftinguiftied worth, and the moft il-
luftrious characters we meet with in the Old
Teftament hiftory ; though fome of them
had very grievous trials, (as the whole Ifra^
elitijh nation had, which is not inconfiftent
with the promife of external profperity made
to them, lince that was the event) yet, in
the main, their lives were rather happy than
afflided, and the difficulties they met with
in the beginning ended in their profperity.

But the New Teftament differeth from
this very widely, both in its general decla-
rations, and the inftances of fad: which its
hiftory containeth. Our Lord aftureth his
difciples, all who v/ill embrrxe his religion,
and fubjed: themfelves to his rules, that they
muft exped tribulation, and through it en-
ter into the kingdom of God : He requireth

of

144 Long-life^ Riches, and Honour,

Serm. of them, as the very condition of their be-

VI. ing his approved followerSj and entitled td
his favour, that they fhould reiign and be
ready to forfake (hating in comparifon) all
their worldly intercfts. So that length of
days, riches, and honour, inftead of being
promifed as the revi^ards of chriftianity, in
fome cafes, muft be renounced by all the
fervants and difciples of Jefus Chrift. And
then, for particular inflances in hiflory, fo
far as the fcripture bringeth it dov^^n, they
are perfedlly agreeable to thefe general de-
clarations. No one of the apoftles (and
theirs are the moil eminent charad:ers for
religious wifdom ) lived in any external
fplendor 5 on the contrary, they vi^ere tried
with continual afflid:ion, perfecutions, re-
proaches, and diftrelTeSj and approved them*
felves to God and to the churches as faith-
ful minifters, in labours, imprifonments, pe-
rils, failings, troubles of various kinds, po-
verty, and all manner of ill ufage in the
world, inftead of riches and honour.

There feemeth to be an objedion againft
this, elpecially from two expreffions in the
New Teftament ; the one is that of our Sa-
viour, Matt. vi. 33. Seckfirfl the kingdom of
God and his right eoufnefs, and all ihefe things

(the

the Fruits of Wifdorn. 145

the things of this world, from an anxiety S e r M.
about which hfe had been difTuading them) VI.
y7W/ be added unto you. The other is, i Tim.
iv. 8. Godlifiefs is pf-ojitahle unto all things^
having the promife of the life that how isy
and of that which is to come.

For the firft, it is plain our Lord's defign
is to {hew the folly of an inordinate careful-
nefs, not about abundance of worldly things,
outwafd fplendor, and gr^at wealth, but the
necefTaries of life, what we fliall eat and
drink, and wherewithal we fhall be cloathed.
The promife therefore muft be tinderftood
to extend no farther than to anfwer the
intention of fuperfeding our thbughtfulnefs
about thefe needful things, encouraging us
to truft chearfully in the bounty of provi-
dence, for fupplying us with them, and it
doth not reach to honour and riches ; and
yet even in that limited fenfe, we muft not
conceive of it inconfiftently with the whole
current of the gofpel docSlrine, which requi-
reth a refignation of our very lives, and a
readinefs to part with them for the honour
of God, and to preferve a good confcience.
As to the other text, i ^im. iv. 8. it feem-
eth to mean, that in the practice of true re-
ligion we may hope that, ordinarily, God*^
gracious care will be employed for our fup-

Vol, hi, L port

146 Long-life, Riches, and Honour,

S E R M. port and prefervation. In the 9th and i oth
VI. verfes the apoftle adds, "This is a faithful
faying, and worthy of all acceptation, for
therefore we labour and fuffer reproach, be-
caufe we trufi in the living God, who is the
Saviour of all men, efpecially of them that
believe j plainly enough intimating that we
are not to exped an exemption from trou-
bles, or to enjoy a life of external eafe and
fplendor ; for he faith expreilly, we labour
end fuffer reproach ; but only that God,
whofe providence preferveth the lives of all
men, taketh a fpecial care of fincere chri-
ftians. But that outward profperity is not
intended to be the reward of religion, and
that the promife of it is not the fan^ftion of
the law of faith, or of chriflianity, but the
promife of eternal life, is evident, becaufe
there is no neceffary connexion between the
condition and the promife. No man who
rightly underflandeth, and ferioufly conli-
dereth the ftrain of the New Teftament,
and withal refled:eth on the general courfe
of providence which in this point explaineth
it, can believe that riches and honour are
annexed to the exercifc of godlinefs as the
proper recompence of it ; for then they
ought to follow it conftantly, and uniform-
ly, and in exad proportion, which it is cer-

taia

the Fruits of Wifdom: W

tarn they do nots as the bleffednefs of the S er m;
future ftate is always awarded by the Lord,
the righteous judge, to them who feek it by
patieru continuance in well-doing, and who
love his appearing.

But though what hath been faid on this
fubjea: is ftriaiy true, and it was neceffary
to obferve it, that we may rightly under-
hand the fcriptures, and kndw upon what
foot religion ftandeth according to the gof-
pel ; nay, even under the Old Teftament it-
felf,' the promifes of profperity to good men
were not to be taken fo abfolutely, but that
the cafe of perfecutioii was always to be ex-
cepted, which fometimes proved (o violent
a temptation to the beft men, as to fhock
them in the belief of the reality and advan-
tage of religion, which we find was the
cafe of the Pfalmift, the prophet Jere?niah,
and others : Notwithftanding all this, if we
obferve the ordinary methods of divine pro^
vidence, and the general courfe and flate of
things, with their connexion and dependence
m this world, we (hall find that, for the
moft part, the pradice of the chriftian vir-
tues hath a tendency even to our outward
advantage, and to promote our prefent in-
tereft, rather than the contrary. The ob-
fervation holdeth more univerfally with re-
L 2 fpe^

1^8 hong-life i Riches ^ and Honour y

Serm. fpe£l to communities, fome of which have
VI- rifen from very fmall beginnings, to great
and pov^erfiil nations, by induftry, fruga-
lity, the exad: diftribution of juflice, iideHty,
and other virtues ; as, on the other hand,
the hiflory of all ages iheweth, that the moil
opulent and flouriihing kingdoms have been
precipitated into ruin, by avarice, oppref-
iion, luxury, and injuftice. So true is that
proverb of Solotnon's, that righteoufnefs exalt-
etb a nation^ but Jin is the reproach of any
people.

But, though in the cafe of private per-
fons, the diftincftion is not often fo remark-
able between the good and the bad, in the
prefent adminiilration of providence, the
righteous and the wicked being involved in
the fame common calamities, and the for-
mer fometimes fuffering by the vices and
the cruelties of the latter, which God doth
jiot interpofe to reftrain, intending to fet all
things right, which feem now irregular, in
a future ilate of retribution ^ yet, bad as the
world is, wifdom is better than folly, and
men, generally fpeaking, make their way
in it to all the happinefs it affordeth, by
fobriety, godlinefs, and righteoufnefs, much
better than by a courfe of iniquity and vice ;
which I fliall endeavour, in the remaining.

part of this difcourfe,. to illuftrate.

2 The

the Fruits of P/ifdom. 1 49

The firft, of wifdom's gifts reprefented as"^^^^-
in her right hand, whereby is fignified its ^^ *
being principal in its kind, and preferable to
other temporal advantages, is, length of days.
Life muft be allowed more valuable than
any of the various enjoyments of this world,
becaufe it importeth the capacity, and is the
foundation of them all. Death puts an end
to all our pleafures, gains, and honours j
the rich and the poor, the great and the
fmall, lie down together in the filcnt grave j
and with enjoyment, the diffolution of life
concludes our hopes and projedls ; Job xvii.
1 1 . My days are paji^ viy purposes are broken
cff", even the tlmights of my heart. And ver.
1 5. And ii'here is noiv my hope f as for my
hope^ ivhof'allfee it? So that if there be
any thing here worthy of our efteem and
our choice, any advantage which we would
defire to continue pofTelTed of, or any change
for the better to be expected, length of days
is to be valued in the fiiil: place. I would
not be underftood to raife the value of lite
fo, that we fhould be exceffively fond of it,
than which nothing can be more dangerous
to integrity, and even to happincfs, for it
often betrayeth men into the moft unwor-
thy ad:ions, and layeth a foundation for the
greatell miferies they can fuftcr, in the per-
L 3 petual

'150 Long-life, Riches y and Honour-y

Se R M. petual diflra6ling fears and difcontent of their-
VI. own minds : But it is certain Solomon judg-^
eth rightly, when he placeth it in the right
hand of wifdom, for it muft have the pre-,
ference of riches and honour, though not
of an approving confcience j and efpeciallyj
if the prefent be coniidered as a ftate of pre-
paration for eternity, wherein we have the
opportunity and the means of providing for
an unchangeable hereafter, fuch a duration
of life, in which that great work may be
brought to a happy conclufion, muft be ac-
counted by us a great bleffing ; and, gcne-^
rally fpeaking, I do not fay always, length
of days is upon this account deiireable.

But, that a religious or a virtuous courfe
of life naturally tendeth to prolong our days,
we may be convinced by experience. If
we compare the ftate of mankind at diffe-
rent tirnes, I mean with refped to health
and longevity, we fhall find that always, in
thofe nations and ages wherein regular vir-
tue was moll prad:ifed, nature itfelf was in
the greatefl vigour, and life drawn out to
the longefl period. Whereas vice, and a
licentious difTolution of manners, conflantly
corrupted the ftrain, bringing on a multi-
tude of mortal difeafes, which fhorten the
days of men, rendering their condition un-?

happy.

the Fruit i of Wifdom, 151

happy, and with life itfelf are propagated Serm.
to wretched pofterity. The virtuous fim- VI.
plicity of the firft ages may be one reafon
why the patriarchs were fo long-hved j and
the abounding of wickednefs in their dege-
nerate offspring is one great caufe why the
term of hfe is fo lliortened, and the vigour
of the human conftitution fo remarkably im-
paired. If we defcend to the particular
branches of wifdom, or the particular vir-
tues, we may eafily fee the eminent influ-
ence which fome of them have on the pre-
fervation of life, and the unhappy tendency
of the contrary to its deftrudion.

Temperance, in particular, doth very
much contribute to health and long-life j
and the immoralities oppofite to it, are the
occafion of many diftempers which have
raged among mankind, and daily bring mul-
titudes to the grave. Debauchery, glut-
tony, drunkennefs, luxury, lafcivioufnefs,
all contrary to fobriety, which confifleth in
the due government of the carnal appetites,
make life fo feeble and joylefs as it is in many
men, and bring them in crouds to an un-
timely end,

Meeknefs and patience, likewife, are vir-
tues which concur to the producing of the
fame happy effe^^ ; as they controul and re-

L A ftrain

152 Lo7ig-life^ Riches, and Honour ^

Serm. flrain anger and <ftll the difagreeable paflions
VI» it comprehendeth, whereby life, when they
prevail, is rendered uncomfortable and even
pineth away. We fee that people of choleric
ind peevifh tempers not only are eftranged
from joy, the ferenity and peace of the mind
is broken, but thofe inward diftempers prey
upon the very vitals, and the body itfelf
languifheth by their pernicious influence. It
is obferved in the facred hiflory, that Mofes
preferved a wonderful meafure of health and
vigor in a very advanced age. When he
was one hundred and twenty, his natural
force was not abated, though at that timq
the age of man was reduced to the ftandardi
which ftill continueth, of feventy years, as
appeareth by the 90th Pfalm of which he?
was the author. And though it mufl be
acknowledged that being a perfon of fo
great eminency, fo ferviceable to God, and
ufeful to the IJraelites his peculiar people,
the prolonging of his life may well be at-
tributed to a fpccial providence, yet we may
veafonably apprehend that natural caufes con<-
curred to the fame end, and particularly,
that his very uncommon equanimity and
good temper, never ruffled with paflion,
had a fliare in bringing him to fuch an eafy
and happy old age 3 for tliis was his charac-

ter^

the Fruits of Wijdom. 153

tcr, Num. xii, 3. That he was very meek Serm,
above all the men which were upon the face VI.
of the earth. And in lower inflances, where
nothing miraculous can be pretended, it is
known in experience that a ferene difpafTionate
mind contributeth very much to the prefcr-
ving a firm and healthful habit of body.

It is alfo worthy of our obfervation under
this head, that benevolence and the fecial
virtues comprehended in it tend to fecure life
againft that foreign violence to which the
unjuft, the cruel, and the inhumane, are
obnoxious. It is certain that, next to the
providence of God, the greateft fecurity of
our being in this world againft external dan-«
gers is in the good will and kind offices of
our neighbours -, as the greateft hazard arifeth
from them, if they are ill affedted towards
us. Men in a regular fociety and in peace,
are the guardians of each others fafety, and
their united afFed:ions are their common de-
fence ; as, when it is otherwife, they arQ
the mofl: dangerous enemies to one another.
Now, what is it that will mofl: effedually
procure the good-will and efleem of men,
and confequently fcreen our lives againft any
danger from their injuries ? Certainly, the
pradlice of the focial virtues. A man who
is known by the general tenor of his life and

adtions

*154 Long-life^ Riches, and Honour ,

SeRM. adions to be juft and faithful, honcft and
VI. beneficent, will have the efleem and love of
all who have not divefled themfelves of hu-
manity, and are not under the power of
ftrong prejudices or irregular paffions ; and
confequently hath great advantages for his fafe-
ty, to which the world about him will think,
themfelves obliged to contribute as far as
they can. The Pfalmift faith Pfal. Iv. 23.
bloody and deceitful men Jhall not live out half
their days. This, as it may be afcribed to the
juilice of divine providence, which, though:
it doth net fully I'ecompence good and evil in
this world, yet, being the guardian of human
fociety, often interpofeth topunifh and reftrain
thofe particular evils which are deil:rud:ive to
mankind ^ fo in their own nature the crimes
of fuch men tend to fliorten life, by awaken-
ing the juflice and even the paffions of men
againft the guilty.

The fecond gift of wifdom mentioned in the
text is riches, which it is natural enough
for men to defire, indeed to an extreme ;
fome with one view fome with another.
There are many who have their hearts im-
moderately fet on riches, and labour incef-
fantly to obtain them, only as the means of
ambition and luxury, or what they call living
well, by which really is meant no more than

having

the Frmts of W{fdom. 155

having it in their power to gratify their fen- S e R M.
faal inclinations. There are but very few in ^ V L
comparifon, who covet wealth for its own
fake, and heap up treafures only to behold
them with their eyes, as Solomon fpeaketh
clfewhere, or to enjoy the fordid pleafure of
poiTeffing them without any regard to their
ufe, which is the fpirit and character of a mifer.
Men have generally an eye to fome future
ufe of their riches, and indeed not only to
themfelves but others, though very often the
purfuit of them is attended with a finful an-
xiety, with a narrow felfiih fpirit, and both
the purfuit, and pofleffion accompanied with
an undue confidence in them, and a haughty
contempt of thofe, it may be, of greater
merit, who are in a lower condition.

Thefe are the abufes of wealth ; but wc
may confider it in another view, and fuch
a one, as it may well be attributed to the
bounty of providence and lawfully fought
after ; that is, firft, as the means of living
cafy, and enjoying the comforts of this
world with moderation. Nature teacheth,
and religion doth not forbid it, that wc
fhould endeavour to render our condition ia
this world tolerable, to be above penury and
pinching wants j not above the need of ho-
neft indultry and frugality, which is really
4 a vir-

1^6 Long-/(fe^ Riches^ and Honour,

Serm. a virtue, and very fuitable to the prefent
VI. ftate of men, v^^hatever their ftation and
circumftances ia life be ; but above that
contempt which generally attendeth ab-
jedl poverty, and thofe temptations to vi^hich
many are expofed by it, according to Agur\
prayer, Frov. xxx. 9. That I may not be
poor^ and/leal, and take the Name of God in
vain. But efpecially, vi^ealth may be valued
as the means and the ability of doing good
in a religious and moral Senfe j of juftice,
and promoting the interefl of truth and vir-
tue, of beneficence and compaffion, reliev-
ing the neceffities of the poor, and in many
refpeds of being profitable to men. Riches,
then, are in their own nature indifferent,
capable of being ufed, and in fa(5t they are
ufed, either to good or bad purpofcs j and
fince they have an aptitude to the former as
well as the latter, it is no diihonour to wif-
dom to place them in her gift, though a
left-hand gift, as Solomon exprefi*eth it, and
of an inferior nature.

But the queftion is concerning the tenden-
cy of virtue to the acquifition of wealth. Let
it fi:ill be remembered that this is not the
principal advantage of religion, nor at all
the proper reward of it from the hand of
the great judge in purfuance of his promifes

or

the Fruits cfWifdom. 157

or declared rule of proceeding with his fer- S e R m.
vants and followers 5 there is therefore no VI.
necellary connexion between virtue and
riches, which are not always to men of un-
derjianding^ as Solotmn obferveth, Ecclef. ix.
1 1, nor indeed to the beft men ; fometimes
the ungodly profper in the world, and in-
creafe in riches, as the Pfalmifl faith, and
maketh it the fubjed: of a grievous com-
plaint, PfaL Ixxiii. 7. Thei?- eyes Jiaiid out
with fatnefs, they have more than their heart
could wijh ', yet, generally fpeaking, and in
the ordinary courfe of things, virtue is the
furefl way of thriving in this world, which
may be thus accounted for.

We find by experience that men ordina-
rily acquire riches by their parliv'.iony, their
induftry, and their credit 3 now, to ^11 thefe
the moral virtues comprehended in wifdom
are eminently ferviceable. Firft, men grow
rich by fparing, by avoiding extravagant and
confuming expences, by living within their
eftates, fo as their incomes or ordinary ac-
quifitions, the fruits of their induftry, ex-
ceed their confumption ; for the contrary
mull: tend to poverty. But the natural ef-
fed: of temperance, chaftity, humility, is to
retrench a great many exorbitancies : Wheij
men, by the diredion of thefe virtues, have

formed

I5S Long-life, Riches, and Honour,

Serm. formed the difpofitions of their minds, arid
VI. by their influence have learned moderation,
to be content with a Httle, and to deny the
pomp of lifej and that falfe appearance of
greatnefs, which is imagined to be in fump-* j
tuous living, this mufl of courfe cut off a
great deal of expence, vvhich the pride, and
vanity, and luxury of others maketh them
liable to. Solomon fays, Trdv. vi. 26. By
means of a whorijh woman a man is brought
to a piece of bread-, and, in chap^ xxix. 3.
Me that keepeth company with harlots fpend'
eth his fubjiance. And it is certain that
gluttony, drunkennefs, and the pride of life,
the affeding an unneceffary fhew of magni-
ficence and grandeur, which are all contrary
to virtuous wifdom, muft have the fame
effedl. There is, it is true, a fordid parfi-
tfnony, which is itfelf a vice; and a with-^
holding more than is meet, which as it tend-
eth to poverty, fo is altogether inconfiftent
with charity ; but true virtue avoideth both
extremes, the abje6l meannefs of the cove-
tous, as well as the foolifh expenfivenefs qf
the prodigal.

Again ; diligence Is necefl'ary to the ac-
quiring of riches. Our author's obfervation
is, Prov, X. 4. He becometh poor that dealeth
viith a flack hand, but the hand of the dili-^

gent

the Fruits of Wifdom. 1 59

gent maketh rich j and, in his account, dill- Serm,
gence is a part of wifdom. He infifteth a
great deal in this book on the evil of lloth,
and particularly flieweth its tendency to po-
verty 'y which indeed is too plain both from
reafon and experience to need any illuftra-
tion ; but at the fame time reprefenteth floth
as folly, as in itfelf very linful, and direftly
contrary to what virtue would incline men
to. It is the reproach of a reafonable na-
ture, a negledl of the talents, the active
powers and opportunities God hath given,
for our improvement of which we are ac-
countable to him, and upbraided even by
the brute kinds, which in their narrow
fpheres are induflrious to anfwer their pro-
per ends of life.

'T^dly, Confidering men as in civil foclety,
and having traffick and commerce with one
another, mutual confidence is of great ad-
vantage for their getting riches. As indu-
ilry and the diligent improvement of the
fubftance one hath in his hands, or his abi-
lity, of whatever kind it is, is the only or-
dinary means of becoming rich ; he who is
trufted hath the advantage of improving up-
on another's flock as if it were his own j
but what is it that procureth fuch credit ?
Certainly the reputation of virtue, of juflicc,

honefty

i6o Lon^-life^ Riches, and Honour ^

Serm. honefty, and fidelity. It is true, fomething

VI. elfe is neceflary to what is commonly called
credit, that is, the opinion of a man's hav-
ing a fund or ability to difcharge the obli-
gations he is under in point of right and
property 5 for the want of ability, as well as
of honefly, may be the occafion of his fail-
ing in'it ; but then there muft neceflarily be
an opinion of his integrity; and what can
eftablifh that opinion, and fuch a charadtcr
in the world, but a virtuous courfe of life,
pradlifing conftantly the things which are
honed, juft, and true ?

And, in the laft place, honour is beflowed
by wifdom, or is the efFe(5l of virtue. Ho-
nour fignifieth that efteem, with the out-
ward tokens and expreffions of it, which
men have in the world 3 and it may be con-
fidered as flowing from external advantages,
particularly riches and power; for from
thefe inequalities of condition, which afFedl
civil fociety, efpecially power, arifeth a di-
ftindlion of refped: ; and in this fenfe the
tendency of virtue to honour may be illu-
ftrated the fame way as its tendency to
riches ; that is, honour is procured by the
fame means by which this ordinary fource
of it is procured, namely, by frugality, by
diligence 5 for, fayeth Solomon^ Prov. xii. 24.

The

the Fruits of TVifdom. i6i

^'bt hand of the diligent JJjall bear rule^ but S e r M.
the Jlothful fiall be under tribute. And chap. VI.
xxii. 29. Seefi thou a man diligent in his bu-
fmefs, he jhall jland before kijigs, he fiall
not Jland before ?nea?i men -, and by a repu-
tation for juflice, generofity, and other vir-
tues : Still underflanding this not as infallibly
certain, or as if it were fecured by the fanc-
tion of the divine laws, like the future re-
ward ; fometimes we fee, on the contrary,
the wicked great in power, and the vilefl of
men exalted, furrounded with the applaufes
and acclamations of an ignorant and vicious
multitude, as perfons of the fame charadter
acquire great riches : But it is not always fo ;
and in the nature of things, and ordinarily,
wifdom or virtue is as profitable and likely
a means for thefe purpofes, as any other,
and more ; nay, it is plain, that often men,
really the moil corrupt, find themfelves
obliged to put on the appearance and dif-
guife of virtue, of fobriety, of juftice, and
honefty, in their way to riches and honour.

But in another fenfe honour is the more
certain effed: of wifdom or religious virtue,
becaufe virtue itfelf maketh the very cha-
rader which is honourable, or the fubjedl
of efleem ; for men are necelfarily deter-
mined to approve moral goodnefs wherever

Vol. III. M they

1 62. Lofig-Iife, Riches, and Honour ,

S E R M. they fee the genuine difcoveries of it, and
VI. negleding the dazzHng kiftre and badges of
external grandeur, they cannot help having
in their heart a veneration for the man who,
by the whole courfe of his behaviour ap-
pears to be pious, fober, juft, and charita-
ble, let his condition be what it will.

My brethren, I would once more, in the
conclufion, repeat the caution which has been
already mentioned, that riches, or honour, or
any thing of a parallel nature, any outward
advantages in this world, are not the proper
rewards of religion ; and though godlinefs,
in. fome fenfe, hath the promife of the life
that now is, yet that is none of the better
promifes on which the gofpel covenant is
eftablifhed. Chriilianity propofeth other
kind of motives to us than thofe of this
world, and requircth, in order to fincerity,
that we fliould be influenced by them. If
indeed we could aiTure men of riches and
honour, as the certain recompence of their
piety and virtue, perhaps many might be
prevailed with, regarding thofe more than
the fuperior arguments which the gofpel
doth infift on -, but then piety and virtue
would ceafe to be what they really are ac-
cording to the true nature and fpirit of chri-
flianity, which requireth that we fhould

forfake.

the Fruits of Wifdom, 1 65

forfake all thofe things, that we fliouldSERM.
pradtife religious virtue for its own fake, on ^^•
the account of its own amiable excellence,
and with a view to our obtaining the favour
of God, beholding his flice in righteoufnefs,
and being fatisfied with his likenefs.

But the principal ufe we ought to make
of the dodrine as it hath been explained, is
to remove an objeftion or a prejudice men
have againft religion, apprehending it to be
contrary to their intereft in this world % to
fliew the folly of the covetous and ambiti-
ous, and the unreafonablenefs of the grounds
men generally go upon in their purfiiit of
riches and honour. It is thought that con-
fcience ftandeth In the way of wealth as an
obftacle, and that to be good and virtuous,
is the way to be poor and defpifed. It is
fo, I acknowledge, fometimes 5 fo it was in
the firfl ages of chriflianity, and always in
a ftate of perfecution j and in that cafe the
faithful fervants of Chrift mufl: forfake the
unrighteous Mammon^ nay forfake all their
lawful worldly interefts, and even hate their
own lives, that they may cleave to their
mailer, and preferve their integrity. Befides,
it it not to be thought that the profeffion
and the practice of true religion will exempt
men from the common calamities of this
M 2 worldj

1 64 Long-life y Riches J mid Honour,

S E R M. world, or alter their natural circumflanceo
^^' and relative conditions which arife from the
eflablifhment of human focieties. Good
men as well as bad are liable to ficknefs and
death, and St. Paul fuppofeth, i Cor. vii.
21. That men might be called to the pro-
feffion and privileges of the gofpel in a flate
of fervitude, from which chriiliianity did
not releafe them, but directed them how to
bear it j but, at leaft, all thefe calamities and
afnidions, bad men are as liable to as the
religious ; nay, there is a natural probability,
and ordinarily it is found true in fad, that
the prad;ice of real piety and virtue will be
no hindrance to men's prefent interefl:, but
rather promote it. Now, is it not extreme
folly for men to rifque their falvation, that
they may fave their lives, and get worldly
gain, and yet not be in a better way to fe-
cure thofe ends, but rather likely to come
fhort of them > to facrifice their confclences
to their honour, and yet lofe that honour
they fo earneftly feek after, which generally
is the cafe of ambitious wicked men. T^his
their way is their folly ; and though it hath
been proved to be fo by innumerable in-
flances from the beginning of the world,
yet men go on fllll in the fame track, and
pofterity approve the maxims and the con-
duct

the Fruit i of Wifdom, 165

dua of their fathers, as the Pfalmift obfer- Serm.
veth, Pfal xlix. 13.

Lqjlly, We may fee, and ought to ac-
knowledge, the wifdom and the bounty of
providence, which foordereth and difpofeth
the affairs of this world, that generally mens
interefl doth not interfere with their duty,
and they do not expofe themfelves to very
great inconveniencies and difadvantages by
a ilria adherence to the praftice of virtue.
We are here in a ftate of probation, and
mufl lay our account with difficulties ; yet
the affairs of this life are fo ballanced, that
we have encouragements to our duty, as well
as difcouraging trials, and the former feem
rather, in the whole, to over>ballance the
other ; fo that we are not without witnefTes
of the divine goodnefs, and indeed of the
^eal gain and advantage of godlinefs.

M 3 S E R-

[ i66 ]

SERMON VII.

The Love of W I S D O M necefiary
to the attaining of it.

PROVERBS VIII. 17.

I love them that love me, and thofe that feek
me early JJjall find me,

Serm. / I ^ HE defign of this book is to teach
^^^' JL men wifdom, that is, true religion
and virtue, as we are told in the beginning
of it, chap. i. i, 2. T^he proverbs of Solomon,
to know wifdom and inflruBion, to perceive
the words of underjlandmg. The author
ufeth many arguments which fliould induce
us to make wifdom our choice and our
ftudy, fome of which I have, in feveral dif-
courfes, infifted upon, fuch as thofe taken
from the excellency and pleafantnels of its
ways J from the confidence and fecurity of
mind which arifeth from it in all the vicifli-
tudes of time ; and the promife of God that
they who find it {hall obtain his favour. I
have fhewn you likewife, in explaining the

words

^he Love of Wifdom^ &c. 167

words oi Solo?noji, chap. iii. 16. that though Serm.
outward profperity is not the principal end, VII.
nor the proper reward of religion, nay, to
purfue it as the principal end is inconfiftent
with fincerity; yet divine providence hath
fo wifely and gracioufly ordered the flate of
things in this world, that, generally fpeak-
ing, the pradtice of virtue is not detrimental
to our prefent intereft, but rather tendeth to
promote it. There are, befides thefe, par-
ticular arguments enforcing the particular
branches of wifdom, as piety, diligence,
temperance, juftice, and charity, which I
fliall not infift on, and fome other general
confiderations, efpecially the terrible punifli-
ment and miferable effeds of folly, that is,
of irreligion and wickednefs, which I hope
will be fufficiently plain to any attentive
perfon, from what hath been faid.

I fhall therefore, in the next place, con-
fider fome of the means which Solomoji pro-
pofeth, and the neceffary qualifications on
our part that we may attain wifdom. It is
certain that a great many of mankind come
(hort of it, and even many of thofe to whom
isoijdom crieth, and underfianding lifteth up
her voice ; that is, who enjoy the beft op-
portunities by the publication of the will of
God to them, and the gracious inftrudiions
M 4 he

.i6S ^e Love of Wifdom

Serm. he hath vouchfafed to the world by his mef-

VII. fengers. It is not conliftent with the nature
of true rehgious wifdom, nor indeed with
our nature, that it fhould be forced upon us,
or difpenfed as fome other of God's gifts
are to men promifcuoufly, without any re-
gard to previous difpofitions, or preparatory
endeavours ufed by them. It can never be
reafonably thought, that fuch an accomphfh-
ment as wifdom, fo perfective of the human
nature, and advantageous to it, fhould pre-
vent our delires and our labour to obtain it ;
it is enough that God hath endued us with
a capacity, and furnifhed us with fufficient
motives and fufficient means, by a due im-
provement of, and attention to which, we
may arrive to fuch a meafure of it as will
render us happy, and flill more and more
happy in proportion to our proficiency.

The firft qualification mentioned in the
text is the love of wifdom, which will na-
turally introduce us to an acquaintance witk
it. Wifdom is reprefented in the flile and
manner of writing ufed by Solomon and other
ancient authors, as a divine perfon making
a folemn entry into the v\^orld, difplaying
her native excellence and beauty, and invi-
ting men, even the mofi: fimple and igno-
rant, to converfe familiarly with her, in or-

de;-"

neccffary to the attaining of it. 169

der to their acquiring valuable knowledge, Serm,
and thofe perfedions which are highly or- ^ VII.
namental, as well as ufeful, and which will '
afford the moil agreeable entertainment to
their minds; but fuch as remain ftupidly
infenfible of her tranfcendent dignity, and
through a vehement attachment to low and
fenfual enjoyments, negled: her kind folici-
tations, can have no benefit by them. I
ihall,

Firjl, Endeavour to explain the love of
wifdom, and fliew the feveral fenti-
ments and difpofitions which are im-
ported in it. And,

Secondly ^ How it contributeth to our ob-
taining wifdom.

Firft^ To explain the love of wifdom,
and fhew the fentiments and difpofitions ^
which are imported in it. The affe(ftions
and paffions of the human nature, are the
moving fprings which fet our adlive powers
at work : Defire, hope, and joy, which are
all included in love, have a powerful influ-
ence on the mind determining it to adion.
And as the operations of this principle are
uniform, by underftanding love, and the

natural

170 7he Love of Wifdom

Serm. natural exertions of it towards any objed:
VII. /'and we cannot but be fenfible of it, if we
attend to what pafleth in our own minds)
we may underftand how it operateth to-
ward every objed: to which it is applied ;
which is only faying in other words, with
refped: to the prefent fubjedl, that, as in all
other cafes, the love of wifdom fheweth it-
felf by a high efteem, bv fervent defires^
and by a fincere delight in its ways.

Various are the methods by which the
objeds of afFediion are introduced into the
mind, fome wholly by the fenfes ; no fooner
the object is prefented, than, according to
natural inflindl, the affedlion is raifed, pre-
venting any reflexion or confidcration. Of
this we have many inflances, and indeed,
not only the defire of private good is thus
excited, but our affedlion to other beings, a
complacency in their happinefs, or a vigo-
tous inclination to do them good as far as
it is in our power. Thus, for inftance, if
we fee any of our fellow-creatures in diftrefs
or danger, how natural is compaffion, and
how flrong a principle, often prevailing
even againft private intereft, and the call
of felfifh inclinations ? How quickly, and
without any reflexion at all upon the rea-
fonablenefs of it, or confidering at all that

5 it

neceffary to the attaining of it. 171

it Is his duty, will a man find himfelf de- Serm.
teimlned to ufe his utmoft power for reliev- J^|^^
inr one whom he feeth in great extremity
and ready to perifh, even with danger, trou-
ble, and difadvantage to himfelf? Nay, there
are plain enough difcoveries of fuch affec-
tions, or inflindts refcmbling them, in the
inferior kinds of animals, who are not ca-
pable of any moral refledtion or abflrad
thinking at all.

But there are other objedls of affedion
which are brought into the mind after a
different manner, that is, by refleaion, in-
quiry, comparing things, and forming ge-
neral notions of them. There are excellent
objcds which, when well underflood, we
cannot but highly efleem, but they do not
occur to our fenfes ; we are led to the know-
ledge of them by experience, obfervation,
and reafoning. Of this fort is what S>olomon
calleth wifdom or virtue, which is not an
objea of fenie, but a quality of the mind
intirely ab{\ra<5led from all material beings,
and taking none of their properties into the
idea of it, as real, however, as any of them,
and as truly an objed: of love and efteem to
the mind which difcerneth it. When the
afFedions of piety, reverence for fupreme

moral

272 T^ke LoiJe of Wifdom

Serm. moral excellence, of gratitude, benevolence,

VII. and honefty, are brought into the mind,
there is love excited to them, and they ap-
pear very amiable and attractive objeds. It
IS this indeed which is ftridly moral good-
nefs or virtue, not a mere pronenefs to do
good, raifed and excited to adlion by the
impreflion which outward things make up-
on the fenfes, but a temper formed to good-
nefs, with the underflanding and approba-
tion of a felf-reflediing mind, which dif-
cerneth its excellence -, and Solomon very
properly calleth it wifdom, becaufe it is
peculiar to intelligent beings, and is the jull
improvement of their rational powers.

What, therefore, I think is firft of all im-^
ported in the love of wifdom, is, a high
efteem of its faperior excellence, as the re-
fult of mature conlideration. Solomon pref-
fetH his difciples to exalt wifdom^ chap. iv.
8. that is, to entertain very exalted thoughts
of her dignity, for thefe v/ill naturally com-
mand our afFedions, and engage us to ear-
jieftnefs and diligence in the purfuit of her.
And it is for this reafon that he very often
compareth her with things which are the
moil defired by men, and aflerteth that fhe
is principal, far tranfcending gold and iilver,
more excellent than the ruby or the topaz ;

the

jiecejfar^j to the attaining of it, 173

the defign of which comparifons is to in- S e R m,
duce men to an attentive confideration. ^11.
The beauty of wifdom doth not flrike the
fenfes as external objeds do ; it doth not by
noife and tumult, or by a glittering lliew,
captivate the fancy, which inftead of favour-
ing is rather an enemy to its pretenfions ;
but it addrefleth the underftanding, and be-
fpeaketh our afFed:ion, by that fubflantial
worth which will abide a ftrid and impar-
tial examination. This is what methinks
we fhould be induced eafily to comply with,
becaufe it is fo becoming that reafon we
boafl of as the high prerogative of our na-
ture. Here now is a great difference be-
tween the love of wifdom and other affec-
tions, that it is always accompanied with
the approbation of the underflanding, nay,
and ftill the more we confider the more we
approve it. It is an afFedion wherein we
fhall always be juflified to ourfelves, which
is a flrong argument in its favour, as it lay-
eth a fure foundation of inward peace. Is
it not unworthy of intelligent creatures to
run blindly into the purfuit of any thing,.
without having carefully inquired into, and
judged of its nature, its worth, and its ufe-
fulnefs ? Thofe creatures are not to be blamed
who have no capacity of refleding and rea-
fon ing

174 ^^^ Love of Wijdom

Serm. foning on their own propenfities and incli-
VII. nations, for being direded wholly by them ;
but it is reproachful for us not to fhew our-
felves men, and call to mind, as the prophet
Ipeaketh, not to compare the objeds of our
own affedtions and delires, and give the pre-
ference to thofe which our reafon muft pro-
nounce the mofl worthy. Now, wifdom
doth not, as many other objeds do, folicit
our aifed:ions, and invite our profecutiori
indeliberately ; fhe calls upon us to make
the exadeft fcrutiny we can, and would
have none to be her votaries, but upon the
terms of a fair and impartial examination.
And indeed a great point is gained when the
mind is brought to fuch a difpolition j for
it is no fmall difficulty to difengage it from
flrong prepofTeffion in favour of external and
fenlible things, and fuch a fair and impar-
tial trial will iifue in the higheft efteem of
wifdom, and that will even irrefiflibly draw
our affedions. It will therefore lead to a
jufl deciiion of the great queftion concern-
ing what ought to have the chief room in
our hearts, if we will dwell in our own
thoughts upon a dehberate comparifon be-
tween wifdom, and all thofe things which
iland in competition with it; and if we

fball

neceffiiry to the attaint fig of it. ' 175

fliall find ourfelves obliged to acknowledge Serm*
its fuperior excellence, then it follovveth, ^Ih

idly^ That we fliould defire it above all
things. This alio Solomon propofeth as a
qualification and means of attaining to wif-
dom, Frov. xviii. i. Through defire a man
hailing feparated himfclf, feeketh and inter-
meddieth with all wifdom ; a flrong prevailing
defire in his heart towards its native worth
and mofl amiable beauty putteth him upon
ufing the moll: vigorous and conftant endea-
vours for acquiring it, which fhall be fuc-
cefsfijl. Defire is, in the human conflitu-
tion, an adive fpring of our movements and
operations j as the weight of bodies deter-
mineth their defcent towards the center, io
defire carrieth the mind towards its objeft ;
its force appeareth univerfally in all the bu-
finefs of human life, and in the whole com-
pafs of our enjoyments j it is that which ex-
citeth every one of the powers of nature to
its proper exercife. Seeing it is fo, if the
obtaining of wifdom be propofed as our end,
wc muft be engaged in the profecution of it,'
jufl: as in the profecution of all other ends,
that is by defire. But in the human nature
there is a great variety of inclinations, and
they cannot all have an equal degree of
force; that which is the ftrongeft carrieth

the

176 '^he Love of Wifdoni

Serm, the mind, and determineth it to adlion ; ths
VII. reft are gratified, and their demands com-
phed with, only by its permiffion, or when
it is abated. Thus the different lufts of
men, according to their predominancy, form
their difpofitions and different vicious cha-
radiers ; the voluptuous, the proud, and the
covetous, are fo feverally denominated from
the defire which hath the afcendant over
them ; they have a variety of defires, but
that which is the moft prevailing, confti-
tuteth the temper.

As thefe different corrupt affedions are
the great obftrudtions to wifdom, they are
then effediually removed when wifdom itfelf
becometh principal in the efteem of the
mind, and its ruling defire : And, therefore,
what the divine inftrudions of this book
conftantly aim at is, that we (hould eagerly,
affedionately, and vehemently, defire reli-
gion and virtue preferably to all other things,
which is very reafonably infifted on and re-
commended to us, becaufe in many cafes
the determination of the defire, and the mea-
fures and degrees of it depend on the mind
itfelf. The influence of defire is very great,
and it ftrongly, nay fometimes irrefiftibly
carrieth the mind j yet we are not moved
necclTarily, as bodies are by fprings and
3 weights 5

7iecej]ary to the attaining of it, ijy

weights i the foul hath a great fhare in form-* S e r M,
ing, railing, and regulating its own defireS; VII.
and by an attention to the motives of dclire,
examining them carefully, and applying it-
felf to the confideration of proper arguments,
which it hath naturally a power to do, the
current of its inclinations may be changed 5
thofe which are evil and irregular cured^
and the good farther ftrengthened and con-
firmed.

Our blefled Saviour, in his excellent fer-
mon on the mount, which containeth the
fum of his falutary doctrine, pronounceth
them blefled ivho hunger and thirft after
righteoufneJSj Matt. v. 6. That righteouf-
nefs is true religion, the fame thing v/hich
Solottion calleth wifdom, and the beft pre-
paratory difpofition in order to our attain-
ing it, and enjoying the happy fruits and
rewards x)f it, is an eager appetite, exprelTed
by hungering and thirrting, which is raifed
in the mind by a ferious attention. After-
wards, in his inflrudiive parables. Matt, xiii,
he reprefenteth true piety and virtue under
the fimilitude of treafure hid in a field, and
a pearl of great price, to the end we may
be engaged to feek it earneflly and above all
things, which is the firfl and ^bfolutely ne-
cefiary qualification in order to our attaining

Vol. III. N it.

1^8 'The'LoveofJViJdom

SERM.it, This was the excellent fpirit of the

VII. apoftle Paul^ Philip, iii. 8. Tea^ donhtlefs-,
and I count all things but lofs for the excel-
lency of the hiowledge of Chrijl fefus my
Lord ; by which is meant true chriftianity,
pure and undefiled religion before God the
father, thus explained by him in thefe
words, ver. lo. which, in the fiyle of this
apoftle, evidently fignify holinefs, charity,
meeknefs, and patience, after the example
of Chrift ', that I may know hiniy and the
power of his rejurreBion^ and the fellowfi:ip
cf his fuferings^ being made conformable to
his death. This he prized above all things,,
and counted them but lofs and dung that he
might attain it. But the infincerity of many
may appear to themfelves, if they bring the
temper of their minds to a fair trial ; for
they cannot but be confcious to themfelves,
that other oppofite inclinations prevail ;
though they may have fome defires to wif-
dom, efpecially becaufe it is of fo great im-
portance to their interefl:, yet they have little
fenfe of its beauty and amiable excellence ;
or things more grofs, and of an inferior na-
ture, preponderate, and their defires of re-
ligious virtue are, as Solomon elfewhere fpeak-
eth, feeble and ineffedual, Prcv. xiii. 4.
l^he fold of the fluggard defreth and hath

nothing,.

hecejfary to the aftaintJig of it, i^^

nothing. We ought to examine our pious S e r m.
inclinations after this manner, what is it VII.
they terminate upon ? Is it the beauty of ^
holinefs ifelf? And are they more prevailing
in the mind than other inclinations ?

3^/^, Love naturally (heweth itfelf in the
complacency which the mind taketh in the
enjoyment of, or even in meditating upon,
the beloved objed^s. Thus the love of wif-
dom is teftified by delighting in it, and this
Solomoji requireth as the neceflary condition
of obtaining it, and partaking of its happy
fruits, Frov, ii* i o, x i . When wifdom enter^
eth into thine hearty and knowledge is plea^
fant unto thy foul, difcretion Jhall preferve
thee, unde7'Jlanding fiall keep thee* We
may obferve that this is one ingredient in
the fentiments and difpolitions of the pious,
David often exprefleth his great fatisfadion
in the way of Gods tefiimonies, which are the
ways of wifdom, he rejoiced in them more than
in riches. Pfal. cxix. 14. A?2d made them
his fongs in the houfe of his pilgrimage, fob
alfo maintained his integrity by this plain
evidence of it, that he delighted in God,
which he could not do without delighting in
"his law, nay, he faith expreflly that he
efeemed the divine precepts more than his ne-^
eeffary food. And though the pleafures of
N 2 religion

, i8o ^he Love ofWifdom

S E R M. religion feem to be the refult of an intimat-e
*^il acquaintance with it, doubtlefs they are then
the ftrongell, and a growing experience will
be accompanied with an increafe of joy,
yet pleafure attendeth the firil fincere in-
clinations to wifdom, and the firft hearty
endeavours to attain it. Defire indeed feteth
the mind and all its powers on work, and
ftill in our imperfect fliate, is the moft pre-
valent fpring of diligence. Our condition
is like that of children, of new-born babes,
as St. Peter defcribeth it, who defire milk that
they may grow thereby 5 but that very defire
hath enjoyment in it, and the entrance of
wifdom giveth pleafure to the foul. It
may therefore be very proper for us to refle<ft
on our joys, and to confider what it is we
have the greatefl; complacency in, that we
may know what manner of fpirits we are
of, for the conflitution of the mind appear-
eth as much this way as any other. The
worldly man entertaineth himfelf with the
higheft fatisfadlion in his great polTeffions,
he faith to his foul, Thou haft much goods
laid up for many years, take thine eafe^ eat,
drink, and be merry, Luke xii. 19. And
every one according to the particular temper
and complexion of his fpirit rejoiceth in the
fruition of. the objed which is the moft

2 agree-

nccejfary to 'the attaining of it. 1 8 1

agreeable to him. Whether therefore wcSerm,
are lincere lovers of wifdom, we may judge, VII.
by the pleafure we take in its ways and in-
flru(5tions. The experience of delight, and
the high relifh of agreeable objedls will
powerfully determine the mind for its own
fake to meditate upon them, and by this
we may know whether we are after the fejlj
or the fpirit j for they that arc after thejieff.\
mind the things of the flejh^ but they that are
after the fpirit, mind the things of the fpirit ^
Rom, viii. 5. For whatever kind of obie(5t
yields us the greatell joy, that it is which
the mind will naturally attend to, and fre-
quently entertain itfelf Vv^ith, Let us then
compare the joy which arifeth from wifdom,
and that which we have in other things,
and thus judge of our own difpolitions :
A perception of pleafure in the gratification
of our natural appetites is the necelTary
efFed: of our conftitution, and therefore is
not to be condemned as if there were any
thing criminal in it j but the mind is impo-
tent and irreligious which is entirely under
the power of them, and hath no tafle of
the rational and fuperior pleafantnefs of
wifdom's ways, in which they who arc
wife perceive a vaflly greater dignity and,
happinefs, Thefe are the ways, thefc the
N 3 (epti-

iSz T/je Love of Wijliom

Serm. fentiments and difpofitions by which the
VII. love of wifdom difcovereth itfelfj and I
fhall confider in the

Second place, how they contribute to our
attaining that excellent quality. We fee in
the ordinary courfe of human life and affairs,
dejire putteth men upon that labour and di^
'ligence which are the ordinary means of
fuccefs, and even reconcileth them to that
difficulty and pain, which otherwife would
feem very grievous j fuch an effeA it had
upon yacoby as to make feven years of fer-
vice feem but as a few days, Gen. xxix. 20,
Which however he complaineth of chap,
xxxi. 40. as very irkfom, the fr oft confumed
him by night, and the heat by day \ and in a
jnultitude of inftances, we commonly fee
that ftrong affedions excite men to painful
labour, and even make fufferings appear
light, which otherwife would be thought
infupportable. The covetous and the am-
bitious toil inceffantly, they rife early and fit
up late, they eat the bread of for rows, that
they may compafs the ends to which their
feveral inclinations them, though they are
under difcouragement from experience, which
often flieweth that fuch endeavours arc un-
fuccefsful. But there is a more certain con-

nedlion

necejjary to the attahiing of it. 183

neaion between the love of wifdom and ft.e Serm.
obtaining it. becanfe it doth not depend on JU^
thinss without, which are not uiour power,
and die very afFedion is a part and degree
of the acquifition and the enjoyment. Aa
high efteein, an earneft defire, and tranfcen-
dent delight in religion and virtue, have
in them the reaUty of religion and vntue
itftlf, wiiich being a quality of the mmd,
muft be principally feated in the afteaions,
and is really, though imperfealy. there
where it is beloved. The love of w.fdom
iflcludeth in it the root of every pious and
virtuous inclination and every good praftice;
tliey who love it. v^ill be difpofed to hearken
to its counfels, to receive its inftruftions,
and conform to its rules.

Solomon telleth us, Prov, viii. 9. that '^^
^ords ofr^-ifdom or righteoufrcfi arc all^atn
to him that underftandeth; it is not difhcult
to a mind that hath a fervent afFca.on,_to
it as Mofes excellently fpeaketh concernmg
the commandments of the mora! law, Beta.
XXX II. Audit is applied by the apoftle
to the word of faith or the gofpel. which is
to us the rule of religious virtue. Th^com-
,„a,nhuent is not bidden from thee, neUeru
it far of. It » mt i" heaven, that thou
JlLldefifay, -who fiall go up for us to bca-^

IS 4

iS^ ^I^^ Love cfWifdom

S E R M. *Den and bring it unto tis, that we may hear
VII. it and do it ; neither is it beyond the fea, that
thou Jhouldefi fay, whojhall go over the fea
for us, and bring it unto us that ive may hear
it and do it. But the word is very nigh un-
to thee, in thy mouth, and ift thy heart, that
thou inayefl do it. The glorious charader of
wifdom's ways is plainnefs and perfpecuiCy 5
we are not put on an impracticable work,
or'fuch as is attended with infuperable hard-
fFiips, as if it were Hke climbing up to hea-
ven, or ranfacking the bowels of the earth ;
they lie open to them, who with hearty
defire, and with pleafure and alacrity, ap-
ply themfelves in that honourable purfuit.
Our greateft labour is with our own hearts,
to get them duly prepared, diverted of pre-
judices and prepofcilions, to quiet the cla-
mors and tumults v/ithin, to impofe filence
upon the fenfesand the imagination, which,
are continually prefenting to us vain diver-
fions and amufements ; when this is done,
and the fervent love of wifdom will efFe<5t
it, for how can we pretend to love that
which hath not the afcendant in our hearts,
and doth not command the attendance of
our thoughts in preference to other things;
but, I fay, when this is done, we may fay,
pnto wifdom, as Frov^ vii, 4. Thou art my
' ' ' Mer,

necejfary to the attainmg of it. 185

Jifter^ and call underjlanding a kinfwomaiu S e R M.
The man who hath anrived to a juft domi- VII.
nion over himfclf, who hath the command
of his paflions and can reftrain his loofe irre-
gular appetites, is ah-eady poircfTed of wifdom,
and is truly a virtuous man. Now, this is
fo far from being extremely difficult to the
perfon who loveth religious wifdom, that it
is the infeparable character and certain eftedt
of a prevailing love to it j for how can it be
efteemed above all things, earneftly delired,
and delighted in, unlefs other oppofite af-
fections yield to it, and the mind, defpifing
and forfaking them, cleaveth to it. It is
true Solomon faith, Fro'V, xxiv. 7. T^hat
knoii'ledge is too high for a fool, that iSy
the Jcorner : The proud and the wicked
man, whofe mind is enflaved to his paffions,
imagineth a mighty difficulty in it, but it is
of his own making ; his corrupt and vicious
affediions confirmed by evil cufloms arc pre-
dominant, they are become even nature in ,
him, and he is become impotent, unable to
unlearn them, to deliver himfelf from their
power, and change his courfc, as the Ethio-
pan is to change his Jkin, c;« the leopard his
fpotS', that is, he hath made it hard for
himfelf, by an habitual indulgence to his
paffions, whereby he hath put himfclf under

their

i 8 6 The Love of Wijdom

Serm. their power; but ftill a llncere afFedion to

VII. wifdom, and ilrong refolution, would con-
quer it; for the words of the prophet
referred to '^er. xiil. 23. are not to be
underftood of a natural impoilibillty, but
a great difficulty occafioned by evil habits.
It is prejudice only and corrupt affedlign
which make the things ' of wifdom too
high for a man. To the upright heart
and fincerely difpofed to embrace the inr
flrudtions of virtue, its myfleries become
very plain and familiar, Frov. xiv. 6.
The fcorner feeketh wifdom, and fmdeth it
noty hut knowledge is eafy to him that under^
fiandeth,

idly. The love of wifdom contributeth
to our attaining it, ai it is a difpofition high-
ly pleafing to God, to which he hath made
gracious promifes, particularly of inilrudion.
We muft conceive of the fupreme being as
a lover of virtue and goodnefs, of every
thing which is truly amiable on the account
of moral excellence ; and if it be fo, he
hath complacency in thofe of mankind,
whofe affedions are placed on the fam«
thing which is Jiis delight. Original perfed
wifdom loveth its own image in the crea-
tures, and even fuch a tendency towards it,
as a high efleem, and earneft defire, and

tranfcen-

nee e [far y to the attahting of it, 187

tranfcendcnt delight j for, as I obferved be-SERM.
fore, thefe are the reality, at leafl, the be- ^^I»
ginning of wifdom or true religious virtue
jtfelf. Now, if they who have this qualifi-
cation are thereby entitled to the favour of
God, it followeth that they are in the beft
preparation for wifdom, and a continual ad-
vancement in proportion to the meafure of
their love to it ; becaufe he is the Father of
lights fro?n whom every good and perfedl gift
Cometh down^ and he hath commanded fuch
as lack wifdom, to ask it from him, with a
fincere love to it, who giveth liberally and
doth not upbraid* As he communicateth
freely of his bounty to all his creatures, and
his mercies are over all his works, he will not
be fparing of his gifts to the objedis of his
peculiar complacency. Wifdom is a gift
which it is every way worthy of him, and
congruous to his moral attributes, to beftow
on thofe whom he dclighteth to honour.
Providence indeed difpenfeth its gifts very
liberally, and with an undiftinguifhing hand,
even to the unthankful and the evil; but wif-
dom is of a more peculiar nature, and a
more certain mark of the divine favour, ap-
propriated therefore to them who have a
more efpecial intereft in his regard. As
this is agreeable to the fentiments we na-
5 turally

1 8 8 '^he Love of JVifdom

Se RM. turally have of the Deity, the fcripture con-

VII. taineth exprefs promifes of divine inflrudion
to fuch as are religioully difpofed to receive
it ; and, as I obferved before, all pious dif^
pofitions are comprehended in the love of
wifdom. Thus, in Prov. i. 23. Turn you at
my reproof y behold^ I "will pour out my fpi-
rit upon you^ I will make known my words un-
to you. This promife, though fometimes
mentioned in the Old Teftament, is more
clearly and exprefsly given in the New, and
the advantages of it are more fully ex !ain-
ed. There v/e are taught, that the Holy
Ghofl was fent down from heaven to in-
flruft finners, to convince the world ofjin^
of righteoiifnefsy and judgment ; not only to
infpire the apoflles and affift them in an ex-
traordinary manner for the confirmation of
chriftianity, but to abide always in the
chriftian church, to accompany the mini-
ftration of righteoufnefs by his gracious in-
fluence, enlightening the minds of men, re-
claiming them from their errors, delivering
them from their prejudices again fl the wif-
dom which is from above, and, in fine,
operating pov/erfully on their minds, that
good difpofitions may be formed in them^
apd carried on to perfedion*

Thefc

nccelJary to the attmnhig of it. ib^

Thefe confiderations fnew, that as we S e R m.
have the greateft encouragements and ad- J^
vantages for attaining to wifdom, that is, to
true and fincere religion, with the happy
fruits of it by the chriftian difpenlation,
and fince God isoorketh in us, both to 'will
and to do of his good pkafire, we ought to
ufe all diligence in humble and affedionate
concurrence with him.

And, on the other hand, our remiffnefs,
and ou'r continuance in folly, will be alto-
gether inexcufable. Since God hath put
fuch a price in our hands to get wifdom, no
other account can be given of our coming
fhort of it, but that we have 7io heart to it,
PrcT'. XV ii. 16.

S E R-

[ jgo]

SERMON VIIL

Diligence in feeking WISDOM
always fuccefsful.

PROVERBS VIII. 17.

Tbofe thatfeek me early y JJjallJifid me:

Serm. c > HE father of light s^ from whom every
^^^*^' JL good and perfeB gift cojiieth down, be-
ftoweth his mercies very freely on mankind ^
but his gifts are not all equal, nor do they
equally require previous difpofitions and the
ufe of preparatory means on our part. Our
beings, with all the powers and capacities
which belong to them, are derived from
the divine bounty ; and to them it can never
be fuppofed that any merit, or any agency
of ours, could have in the leaft contributed.
We fee that the enjoyments of life, not only
thofe which are abfolutely neceffary to its pre-
fervation, but thofe which render it comfort-
able, are difpenfed by the indifcriminating
hand of providence, and often in as large a
meafure to the unthankful and evil, as to the

good

Deligence ih fecking lVifdo?n^ Si^c, 191

good and virtuous. But wifdom, efpeclally Serm.
in the fenfe of this writer, though origi- VIII.
nally from God, is of a peculiar nature, and
it doth not prevent any qualifying difpofi-
tions and endeavours in thofe who obtain it.
The foundation of it is laid in the faculties
of the mind, that fpirit ivhich is in many
and the infpiration of the Almighty^ which
giveth him imderftanditig j we have affedlions
and determinations in our nature which lead
to it 5 but wifdom itfelf is an attainment to
which our own aflive endeavours contri-
bute, and the noblell powers of the mind
are voluntarily and vigoroufly exerted in it.
Upon a comparifon with the common fa-
vours of providence, this blefled accom-
plifliment which giveth fuch a luftre to the
human nature, being its highefl improve-
ment, will appear far more excellent to any
one who duly conlidereth it ; it is too great,
and the confequences of it too important,
that it fhould be proftituted to the fool or
the wicked, the fenfual or the vicious, the
lazy and unadive. One qualification for
attaining wifdom I have already explained,
that is, the love of it 5 another is contained
in the fame text, and an exprefs promife of
fuccefs is made to it in the name of wifdom,
thofi that feck me early JJj all fnd me. The

love

192 Diligence In fe eking Wifdom

S E R M. love of wifdom is not an idle affed:ion, reft-
VIII. ing in the heart ; it is an adive principle,
which will exert itfelf in vigorous endea-
vours. Nothing is more ufual with men
than to give good words, to pay a compli-
mental refpe<5t to religious virtue, and ac-
knowledge its tranfcendent excellency ; and,
the truth is, they cannot help acknowledg-
ing it in their hearts, being naturally and
neceflarily determined fo to do. But when
they are called upon to pracStife according to
the direction of their avowed principle, then
the coldnefs of their love, and the ftrength
of their contrary inclinations appear. No-
thing can fufficiently prove the fincerity of
our profelled affedlion to wifdom, but that
feeking it early recommended in the text 5
which I fhall, in this difcourfe,

Firjl, Endeavour to explain ; and then.
Secondly, Shew the advantage of it in
the afTurance of fuccefs, or the happy
event ; if we feek wifdom early we
fhall find it.

Flrfly Let us confider what is meant by
feeking wifdom early; which is evidently
this, that it hath the chiefeft room in our
cares and application. That which is highell

in

always ftcccefsfut, - 19^

in our efteem, moll earneftly deiired and S e R Mi
delighted in, will naturally engage our firfl VIIL
concern and endeavours, while matters of
an inferior conlideration are juftly poftpo-
ned. Our Saviour requireth us to feek,
firfl, the kingdom of God and his right eouf-
nefs; and the apoflle recommendeth it to
chriflians, that they feek the things which
are above* Both thefe exhortations fignify
the fame thing with that in the text ; for
what is the kingdom of God and his righte-
oufnefs ? and what are the things above, but
the perfedion of wifdom ? Or, if we will
make a difference between religion and the
rewards of it, yet that maketh no difference
in the manner of feeking ; for glory, ho-
nour, and immortality, are fought rwo other-
wife than by a patient continuance in well-
doing, which is nothing elfe but the prac-
tice of religious wifdom. Diligence in feek*
ing wifdom evidently fuppofeth a high
efteem for it, and an ardent defire 5 but the
fentiments and difpofitions imported in the
love of it, I confidcred in difcourfing on the
firfl: part of the text : In purfuance of which,
and as the very meaning oi fc eking wifdom^
there muft be an afTiduou^ and conflant ufe
of all proper means, and the vigorous exer-
cife of our own powers, of our underfland-
VoL, III, O ings,

1 94 Diligence iitfeeking JVifdom

S E R M. ings, in attending to and meditating on in-
VIII. ilrudlion, and of our adive powers in prac-
tifing according to it. We all know what
diligence is, in the things of this world ;
our naturally active powers do always exert
themfelves according to the predominant in-
clinations and bent of the mind, and in pro-
portion to the flrength of them. Solomon
obferveth, that the adulterer waitethfor the
twilight 'y he fpareth no pains, he endureth
fatigues and tedious delays, that he may ac-
complifli his wicked purpofes. The cove-
tous and the ambitious rife early and fit up
late, that they may acquire riches and ho-
nours. Change the objedt, and you will fee
what it is to be diligent in religion j that it
importeth an earneft intention of mind,
which is particularly the fpirit and life of all
religious labour j for it is not here as in or-
dinary outward work, where the labour of
the hands produceth the proper eifedt, how-
ever the mind is employed j but the foul
muft efpecially exert itfelf with vigour and
earneft application, without which, external
adions are of no avail, indeed, but empty
forms, ferving no other purpufe than to
' difbonour God, and expofe men to con-
- demnation for hypocrify.

u-t

Secondk.

always fuccefsfuL ig^

Secondly J And if we would indeed feek S e r M.
wifdom, it muft be by the conftant ufe of vIII.
the proper means in order to our obtaining
it. Thefe the nature of the thing dire(fleth,
and to us they are clearly marked out in that
divine revelation which is given to us for a
rule. We are required to fearch the holy
fcriptures, and attend to the opportunities
of inftrudlion, to hearken diligently, and, as
Solomon fpeaketh, to waif at wifdoni's doors j
efpecially to practife religious virtue, which
is naturally the way to acquire habits of it,
and even to arrive to perfe(5lion in them.
We can never reafonably pretend to defire
any thing which is attainable, the way be-
ing prcfcribed for attaining it, while we
negled: that way, and abandon ourfelves to
a fupine indolence, or to a contrary courfe.
In the common affairs of life we judge of a
man's difpofitions by his practice, and of
his intention by the means he maketh ule
of; if we obferve a man diligent in his call-
ing, we conclude, and very juftly, that he
is intent upon the comfortable maintainance
of his family ; if we fee one continually
pradiiing any art, we judge that it is his
intention to be mailer of it, and reap the
benefit which may arifc from it. After the
fame manner we may reafonably infer, that

O 2 ^ if

196 Diligence infeeking JVifdojit

SERM.ifaman be induftrious in ufing the mean^
VIII. of religion, and praiSlifing its rules, it is his
intention to get the knowledge of it, and
perfection in it ^ if he patiently continueth
in well-doing, and is ftedfaft and unmove-
able, abounding in the work of the Lord,
he knoweth and expedieth his labour fhall
not be in vain. But, on the contrary, let
his profeflion be ever fo good, and if he
flatters himfelf that his love of wifdom is
great, and his defires and hopes of the re-
ward of it very flrong, yet if he doth not
deny ungodlinefs and worldly lujis, and live
Joberly^ righteoujly, and godly ^ in this worlds
if inftead of crucifying the fiejh with its af-
fe^ions and lufls, he giveth up himfelf ta
work wickednefs with greedi7iefs -, the prac-
tice of that perfon giveth his profeflion the
lie, he deceiveth himfelf, and his pretended
religion is vain. Not every one who maketh
the loudefl: and moft pompous profeflion,,
or, as our Saviour expreflfeth it, who faith
unto him, Lord^ Lord, pretending the greateil
refpedt to him, is the greatefl: proficient in
wifdom, the mofl approved difciple of Chrift,
and the beft qualified for entering into the
kingdom of heaven : But he who is labori-
ous in good works, and is continually en-
deavouring to do' the will of God. Many^

faith

always fuccefsful, 1 97

fakh our Lord, fiall ftrive to enter in, and Seru^
Jhallnot be able, God hath fhewn us the VIII.
particular path wherein we muft walk, and
the courfe we nauft run 5 it is not by being
induftrious in uncommanded rites, 'voluntary
humility, and will-worjlnp ^ nor yet by a
formal repetition of external fervices, even
though they be of divine inftitution, but
the plain way of holinefs j being righteous
before God, and lualking in all the Jiatutes
nnd ordiiiances of the Lord blamelefs. There
is an eftablifhed progrefs in religious virtue,
and the path of the jiift is as the finning
light, whi^h fiincth more and more unto the
perfeSl day j and there is, according to the
declarations of God's word, an eilablifhed
connection between holinefs and eternal life,
which is really nothing elfe than the per-
fedion of holinefs. We may as well pre-
tend to difTolve the heavens and the earth,
to alter the frame of nature, as to change
that conftitution in the moral world, fixed
in the eternal and invariable counfels of the
great lawgiver; as the prophet Jeremiah^
vchap. xxxiii. reprefenteth the covenant God
made with IJrael as immutable, like what
he calleth the covenant of the night ,ani
of the day, atid the ordinances of hca'ven.
The defires and the hopes of men, who

O 3 makic

jgS Diligence iji fee king Wifdom

Serm. make any profeffion of religion at all, are
VIII. generally fet upon the reward of it under
the notion of a great happinefs, which in-
deed God propofeth in order to encourage
and engage us to diligence. But the truth
is, to feek it ; and to feek wifdom or reli-
gion itfelf, is juft the fame thing j and the
facred writers always take care to teach us,
that in vain fhall we hope to obtain the
crown of glory, unlefs by the pradice of
holinefs, or walking in the paths of virtue :
2 Tim. ii. 5. If a man alfo jlrive for jnafleries^
yet is he not cyowneJ except he firi^ceth law^
fully ^ according to the rules of the courfe ;
that is, in the prefent cafe, by a careful ab-
fjtlnence from all fin, and abounding in the
cxercife of every virtue.

La/lly, Being thus folicltous, and having
made a choice of the befl means, diligence,
ovfeeki?2g early ^ importeth ufnig them fre-
quently and with fpirit and vigour. The
fcriptures often warn us againft floth, and,
particularly, Solomon in this book, giveth us
a very clear and lively defcription of that
difeafe of the mind wliich debafeth it, wafl:-
eth its ftrength by an infenfible but fatal
confumption, and burieth its natural adive
powers in a vile ilupidity. It is true what
be for the mofl: part defcribeth under that

name,

alivays fuccefsfuL 199

name, and earneflly diluadeth from, fliew- Se rm.
ing its unhappy tendency, is idlenefs and VIII.
inadtivity in temporal affairs, which is itfelf '
folly and wickednefs j but it may be eafily
applied to the bufinefs of religion, in which
we cannot hope to make any progrefs, with-
out an earnefl: and vigorous application ; for
thefe are prejudices to be conquered, temp-
tations and infirmities to be relifted, and, in
the generality of men, corrupt cuftoms and
foolifli opinions to be unlearned, which will
require mature confideration and care, both
in the fludy and the pradice of wifdom.
The criminal negligence by all means to be
avoided is, either the total omiffion of our
duty, or the fuperfjcial and fpiritlefs per-
formance, both which proceed from the
fame indifpofiticn of mind, they are equally
faulty, and obftrudl our proficiency in wif-
dom.

A ferious attention to the frame of our
nature, and the prefent conftitution of things,
will convince us that induftry is very be-
coming fuch creatures as we are. From the
relation and dependance of things, and the
ufes they ferve in the fyftems of nature, we
infer the defign of them j and if that way of
reafoning be jufl, nothing will appear more
plain to any confiderate perfon, than that
O 4 the

206 Diligefice In Je eking Wijdom

SERM.the powers and capacities of our nature,
VIII. now in a ftate of weaknefs, a kind of in-
fancy, are to be improved by ufe, and car-
ried on by degrees to maturity in their befl
and noblefl: accomplifhments, that is, in
knowledge and virtue. And our bleffed Sa^
viour, the great mafter of our religion,
whofe precepts are perfectly agreeable to
reafon, hath injoined induftry to his difci^
pies that they may grow up to perfedion j
the method he prefcribeth of advancing in
religion to the Jiature of perJeSi men^ as the
apoftle fpeaketh, is, by a careful confidera-
tion, and ftudy, and pratflice ; it is by ufe
that we have our internal fenfes exercifed to
difcern good and evil \ and by ufe we ac^
quire a facility in the pradice of patience,
temperance, godlinefs, and all the other
chriflian graces. Such diligence is efta-
blifhed by a perpetual and univerfal law of
chriftianity, which bindeth every difciple
of the Lord Jefus ; and in proportion to it
he hath declared, that their rewards fliall
be, when he cometh to reckon with his
fervants, and render to every man according
to his ivorks. He hath entrufted them all
with talents, diftributing to them as he hath
thought fit, according to their feveral abi-
lities ^ but a price is put into the hand of

every

(ilwayi fticcefsful , 2 o i

every one to get wifdom ; and the flothful S e R M.
fervant is, in his account, a wicked one, and VIII.
will be condemned for his unprofitable-
nefs : But, for the diligent and faithful,
their recompence (hall be in exadt propor-
tion to the meafurc of their improvement.

Thus I have endeavoured to explain the
feeking of wifdom early, and fhewn you,
that it importeth a follicitude and earneil
intention of mind to attain it, the choice of
proper means, and diligence in the ufe of
them. I proceed in the

Second place, to confider the advantages
of it, the aiTurance we have of fuccefs, or
the happy event, that if we feek wifdom
early, we fliall find it. It will be the lefs
necefTary to infifl upon this, becaufe I ex-
plained fo largely the influence which the
firft qualification, the love of wifdom hath
upon our obtaining it ; and with the love of
wifdom feeking it early, hath a necefTary
connexion, as the certain infeparable effedl ;
fo that the manner of its contributing to the
end of our gowing wifer or more virtuous,
is illuflrated the fame way. You fee the
text containeth an exprefs promife made
in the name of wifdom, they that feck
me early fliall find me. Diligence import-
eth

202 Diligence in feeki7ig Wifdom

Serm. eth In it, thofe difpofitlons of mind, and

VIII. that pradice with which we muft fuppofe
the fupreme Being, infinitely good, and a
perfed lover of virtue, fo pleafed, that he
will beftow whatever is necelTary on his
part in order to mens polTeffing that bleffed
quality and endowment with the happy
fruits of it. It is the greateft evidence we
can give of a prevailing love to wifdom,
which furely God approveth above all
things, and of a readinefs to thwart and deny
for its fake the love of eafe and averfion ^to
labour, and all feliifh afFe(5tions, wlilch
might hinder our progrefs -, the greatefl
evidence of a fpirit prepared to undergo all
the difficulty and pains which may arife
from the indolence and depravity, which
every man may find in himfelf. The great
qualifications which the fcriptures require
(and they are all imported in diligence) for
our making progrefs in religious wifdom,
are, hearing, or a careful unprejudiced at-
tention to divine inflru(5bion, meeknefs, hu-
mility, and obedience ; on thefe conditions
God will give his holy fpirit, whofe good
offices for our attaining wifdom and advancing
even to confummate virtue, are largely ex^-
plained in the gofpel. Our Saviour hath
allured us, that his heavenly Father will give
n. kis

akvays fiiccefsfuL 203

his holy Jfirit to them ajk, and feek, andSERM.
knock; that is, who ufe great earneftnefs, ^VIIL
importunity, and conftancy, to obtain it, in
order by that divine afliftancc to become
wifer and better, more pious and virtuous.

Again, it is plain that diligence in feeking
wifdom or religion is really pradlifing it.
This is a means vi^hich the nature of the
thing, and the fcripture dired: us to ufe;
and v^e find in all thofe things the knowledge
whereof or dexterity in them is acquired,
it is by application and practice we arrive to
perfcdion. Thus it is that habits of all forts
are attained, and facility and pleafure in
them ; that which men indeed have a ca- .
pacity for, but are unpradifed in it, is dif-
ficult at firfl and painful, afterwards becom-
eth cafy and delightful ; and it cannot be
Qtherwife confidering the imperfedion of
the human capacity. Seeing, therefore, the
feeking of wifdom is doing thofe things
wherein it confifteth, the effedt of our be-
ing accuftomed to them, muft be our find-
ing or increafing in it.

Having now finiOied what I intended, in
general, in difcourfing on this text, I hope I
fhall not depart far from the defign of it, in
recommending two particular diredions by
way of application 5 one is, to feek wifdom in

the

2b4 Dtligmce infeekuig Wifdom

6 E R M. the beginning of every day ; and the other, to
VIII. feek it in the morning of Hfe or in youth. Firft^
Religion is the proper bufinefs of every day ;
it is not a folemn feparate affair, which only
requires an attendance at fome fpecial fea-
fons, and ordinarily to be laid afide ; it
ought to mix itfelf with all our concerns,
and if it be fo, it muft be fit for us to be-
gin every day with it Thus did the pious
Pfalmift, Pf, V. 3. My voice Jhalt thou hear in
the morning, O Lord^ in the morfiing will I
diredJ my prayer unto thee^ and will look up^
They who fincerely feek God, feek wif-
dom in the firfi place, and fervent prayer
is orte means of obtaining it ; "James \. ^. If
miy man lack wifdom^ let him ajk c^God^
4ind itfiall be given him. A religious difpo-
^tion will naturally dire<5l to this; for if de-
vout affecftions are prevalent, they will de-
termine our firfl waking thoughts to it as the
moft efteemed obje<5l -, and, furely, if the
bent of our inclinations is towards wifdom^
vve fhall be inclined to fix on this as the
bed opportunity for applying ourfelves to it,
when refrefhed with ileep, the body giveth
lefs diflurbance to the mind, and is more
free from that dulnefs and inactivity, which
affect it wlien tired and worn out with la-
bour, and with thofe amufements and avo-
3 cations

always fuccefsfuf. 205

cations with which the fenfes and the ima- Serm.
gination load it through the daily courfe of VIII,
our converfation with the world. Every
day of our lives we enter into new fcenes of
vanity and temptation, againft which the
greatefl vigilance and precaution we can
ufe is fcarcely fufficient for our defence;
but certainly it muft be a great advantage
to have the foul fortified by an early refolu-
tion, as the refult of ferious thought, and
by a diligent endeavour to get fuch impref-
fions made as may abide through the whole
courfe of our affairs, and enable us to main-
tain an uniform tenor of fpirit in all events
which may befal us, and the variety of
bufinefs in which we may be engaged.
Other affairs which men are folicitous about,
they apply themfelves to early ; and if re-
ligion be a bufinefs of the greateft import-
ance, it juflly requireth an early attendance;
efpecially, that wifdom may get the flart of
folly in our thoughts, and the exercifes of
our minds (which very often it doth not)
and a feafonable provifion may be made
againft the natural weaknefs of the mind,
and the temptations which may be expeded
to affault it. The merchant, that he may
increafe his gain in the way of his lawful
occupation ; the hufbandman, that he may
know the ftate of hi^ flocks, and whether

hi^

20 6 Diligence in feehing JVifdom

Serm. his fruits be fafe and profpering, and apply

VIII. his cares as their condition requireth ; the
fcholar, that he may make proficiency in his
learning rifeth early, and is affiduous in la-
bour ', and fhall not he whofe bufinefs is re-
ligion, and who hath his falvation to work
out, be as diligent, and attend his moft im-
portant concern in the prime of every day,
the befl feafon for fuch labour.

2.dly, Let the young be perfuaded to feek
wifdom early, to feek it in youth, a feafon
which hath great advantages for fuch exer-
cifes. Solomon, having in his book of
Eccleflajies largely defcribed the vanity and
vexation of all things under the fun, and
having made bitter reflections on the folly
of irreligion, and of men's Indulging them-
felves in the way of their hearts, and the
fight of their eyes, propofeth this exhorta-
tion, chap. xii. i. and prefl^eth it by flrong
arguments, remember now thy Creator in the
days of thy youth. When all the powers of
nature are in their vigor, and the mind in
the bell aptitude to receive ftrong and laft-
ing impreffions ; then is the propereft fea-
fon for learning any thing, but efpecially,
coniidering the pronenefs of mankind to
folly, which is confirmed and rendered
more inveterate by cuftom, it is plain we

fhall

always fuccefsfuL 207

(hall moft fuccefsfully employ ourfelves in S e r m.
the ftudy of religion in the prime of life j v III.
for how much eafier is it for the mind un-
debauched by vicious cuftoms, to receive
a good tindlure, and be turned towards vir-
tue, than to unlearn evil habits, which have
long prevailed and taken deep root, and to
mortify corrupt inclinations, which are be-
come obdurate by indulgence having had a
long pofTeflion. If young perfons could be
perfuaded to enter into a ferious confidera-
tion of the infirmities and difadvantages of
old age, the evil days, as Solomon calleth
them, and the years 'wherein we jhall fay^
there is 710 pleafure in the in, it might hap-
pily prevail with them to provide better
againfl: the otherwife infupportable burden,
by a feafonable diligence in their duty j that
the forrows of thofe painful and uncom-
fortable remains of life might be alleviated,
by the peaceful reflecflions of an approving
confcience on a well ordered converfation,
rather than load declining years with a work,
to which they are altogether unequal, the
very beginning of religion, the exercife of
repentance from dead works ; and proceed-
ing upon that early foundation, fo to finifh a
good courfe, as to have well grounded hope
of an abundant entrance into the everlafting

king-

20 8 Diligence in fe eking Wijdont

S E R M. kingdom of our Saviour Jefus Chrifl. Befides,
VIII. it is altogether uncertain, whether ever you
fhall arrive at old age (as every one from
daily obfervation and experience will find
himfelf obliged to acknowledge, however
little influence it may have on the temper
of his mind and his condudl) j and there-
fore to neglecSt the feeking of wifdom in
youth is to rifque your falvation, and to lofe
what may be the beft, nay only, opportunity
of providing for a future ftate. It is true,
youth hath its difadvantages too ; it is the age
of folly and vanity j animal afFed;ions are then
vehement J inexperience and thoughtleffnefs,
precipitate the unwary young man into fnaresj
but this is fo far from being a juft objection
againft feeking wifdom early, that, on the
contrary, it is a flrong argument for it,
there being no other prefervative againfl
the mentioned inconveniency and all its
fatal confequences j and the difficulties how-
ever great are not lelTened, but increafcd ra-
ther, by negle<fling the concerns of religion,
and yielding to vicious inclinations.

But the more general application relateth
to all the flages of life, indeed, to every
part of our time. 1 do not mean that we
fhould be continually employed in the im-
mediate duties of what is ftridly called re-

ligion/

' alivays fuccefsfut. :i d 9

ligion. Wifdom is more compreheniive, andSERM.
its influence fhould reach to the direding all VIII.
our affairs. It is a good precedent T)avid
giveth us, T'fal. ci. 2. / ivill behave myfelf
ivifely in a perfedl way. I will walk within
my houfe with aperfeB heart : in all my do-
meftic concerns, and, by a parity of reafon, in
all the other buflnefs of life. But as all our
affairs fliould be conduced by the principles
of religious virtue, I fhewed you, that to feek
it early y fignifieth making it the chief bufi-
nefs, the ruling delire of our hearts, and our
conflant labour, as Solomon often in this
book advifeth, afTuring us, that our labour
fhall not be in vain, chap. ii. 3, 4. If thou
crieji after knowledge^ and liftefl up thy
"joicejor underjianding^ if thou fe eke ft her as
(liver y and fear cheft for her as for hid trea-
fureSy then ftsalt thou underhand the fear of
the Lord, and find the hiowledge of God.
And in chap. iv. 5, 7. Get wifdom, get un-
derftafidingy forget it not, neither decli?ie
from the words of my mouth. Wifdom is
the principal things therefore get wifdom^
and with all thy gettitig, get imder (landing.
What Solomon faith concerning the fuccefs of
induftry in religion, is attefted by the ex-
perience of others, who by due pains, in
fpite of all difadvantages, have attained to it*
Vol. IIL P Un«

2 1 o "Diligence in fe eking Wifdom

Serm. Unwearied endeavours have overcome dif-
VIII. ficulties, which feemed to be very great,
removed hindrances which were in the way,
and let the diligent ftudents into the fecrets
of it, making thofe things, which, accord-
ing to this author's expreflion, are too high
for a fool, plain and familiar to them»

But, befides the excellency of the thing it-
felf, that is, of wifdom or virtue, which fhould
engage us to the profecution of it, Solomon
telleth us, we fhall have great benefit by it,
as in chap. iv. 6, 8. She Jhall preferve and
keep thee, fie jloall promote thee, and bring
thee to honour. It is natural for men to feek
happinefs ; whatever other principles of ac-
tion we have, affedtions to other beings, and
particular feliifh paffions, we are fure there
. is in every one of mankind a general delire
of felicity, and that we have a power of
choofing the means for obtaining it, in
which reafon, obfervation, and experience are
our guides. Now, the feeking of wifdom,
or a conflant and diligent ufe of the proper
means for obtaining religious virtue, by a
careful attention to the rules and motives of
it, and endeavouring to grow up to perfec-
tion in practice, this is the highefl enjoy-
ment our nature is capable of, as well as the
moll reafonable exercife of our powers.

God

always fucccfsfuL 211

God hath annexed pleafure to fuch dilUSERM.'
gence, and the good man is jlitisficd fro?n VIIL
hiwfdf', a pure and a folid fdtisfaftion arifeth
from fuch an exercifc of his capacities, and
ufe of his talents. We have the concurring
teftiinony of good men concerning the joy
which fpringeth up in their minds from a
ferious affcdionate meditation on God's pre-
cepts, and, efpecially, from their abound-
ing in good works ; whereas an unmanly in-
dolence taketh away the relifh of life itfelf,
and rendereth it but an infipid and burthen-
fome duration -, and for the pleafure of the
external fenfes, though they enjoy it to as
great perfediion as any men, not the lefs but
the more for their keeping within the
bounds of innocence and moderation j yet
it is far from being their chief enjoyment :
The improving of their minds in knowledge
and virtue, and the practice of piety, righte-
oufnefs, and charity, yieldeth a vaftly more
noble and intenfe fatisfadtion. Every ftep
of our proficiency in wifdom will bring
an increafe of pleafure 3 the light ivhich is
fow?i for the righteous JJAneth more and more
to the perfeB day ; and the joy of the up-
right in heart, as it will grow up to a full
harvefl: in the future flate, when they who
fow to the fpirit, bringing forth the fruits of
P 2 k

212 Diligence in feekiiig Wijdom

Serm. it plentifully, fhall reap life everlafting, GaL
VIII. vi. 8. So even in this prefent life, which is
their feed time, they reap true and fubftan--
tial happinefs in the approbation of their
own confciences, and firmly believing in
Chrift, though 7io'w they fee him not, they
rejoice with joy unfpeakable and full of glory.
This being the bed improvement we can
make of our powers and capacities, we tref-
pafs againfh the law of our creation as well
as againft the revealed will of God -, either
if we do not fo employ thofe powers and
capacities, or ufe them to contrary purpofes.
We fee other creatures which have adive
powers conflantly ufing them according to
the diredion of nature ; and if we carefully
attend to our own conftitution, it muft ap-
pear that this is the mofl proper improve-
ment we can make of our powers. Solomon
fendeth the flugo-ard for inftrudtion to the
ant, which by a natural inftindt is diligent
in providing againft future wants, and to
anfwer the purpofes of its being. Creatures
of a fuperior order are zealous and diligent
in their higher fpheres, and in employing
their capacities for the proper ends of them.
And {hall we only be unadllve, hide our ta-
lents in the earth, or abufe them to mean
and unworthy purpofes ?

Chri-

always fuccefsfuL 213

Chiillianity addeth ftrong motives to thofe Serm.
of reafon and the religion of nature. That VI II.
defcription which the apoftles give us of the
grcit and awful day of the Lord, they ap-
ply, in exhorting us to grow in grace^ and in
the knowledge of our Lord Jefus Chrijf, or in
religious wifdom, 2 P^^. iii. 18. The ex-
ample of our S:ivicLT is fet before us, who
i^m. his earlieft youth increafed in wifdom
and favour with God and man, as he grew
in ftature, Luke ii. 52. And through the
whole courfe of his life, he went about do-
ing good. We have enemies of our falva-
tion, who are continually laying fnares for
us, and going about feeking whom they
may devour 5 and therefore we fliould be
fober and vigilant, feeking wifdom to be
defended againfl their malicious efforts and
their fubtle devices. And, laftly, we have
the promife of divine affiftance, which is a
very great encouragement; if to the dili-
gent ufe of all other means we add fervent
prayer, our Saviour hath aflured us, that
God will give his Holy Spirit ; and tliere-
fore, if any of you lack wifdom^ let him ajk
of God, who giveth to all men liberally , and
ufhraideth not, and it jhall be given him.

S E R'

SERMON IX,

S E L F-G ovERNMENT effcntial tQ
WISDOM.

PROVERBS XXV. 28.

He that hath no rule over his own fpirit^ u
like a city broken down^ and without walk,

S E R M. A S it is the profeiTed defign of thjs boolf
^-^' JLjL. to recommend religious virtue unde):
the character of wifdom, the author, in his
concife and unconnected manner of writing,
hinteth feveral flrong arguments to prefs his
main fcope, which I have endeavoured to
explain 3 and then I propofed to confider
the directions he giveth in order to our at-
taining wifdom. If men are once won to a
juft efleem of that great endowmept which
is the very perfedion of the human nature,
the nobleft accompiifhment of the mind ;
^nd if they be thoroughly fenfible of the
unfpeakable advantages which will accrue to
them from it both in this world and the
jiextj this will naturally produce the love of

Self-government ejfentlal to Wifdom. 2 1 5

wifdom, and an ardent defire after it, which Serm.
is the firft quahfication 5 and, next, an ear- JA^
neft diligent endeavour, or feeking wifdom
early j both which I have confidered. But
the great queftion is concerning the proper
objec-t of our diligence. In every art or
fcience a man learneth, he muft know now
to employ his induftry 5 it is not enough to
tell him he muft take pains, he muft be
made to underftand how he ought to beftow
his pains. The artificer is acquainted with
his tools, and the manner* of ufing them,
and with the proper materials of his labour :
The man of letters is direded in the choice
of his books, and the proper fubjeft of his
ftudy In like manner the teachers of reli-
gious wifdom ftiew us what are the objeds
about which it is converfant, and they are
our own hearts : The votaries of virtue
muft there apply their ftrength and their
moft careful attention ; and their conftant
bufinefs is to obferve, and duly to regulate,
the affeaions, difpofitions, and voluntary
movements of their own minds. Solomon
direaeth us, ?rov, iv. 23. 7b keep the heart
mnth all diligence, for out of it are the ifues
of life-, and, in the text, he fheweth the
wretched, the forlorn, and ruinous condi-
tion of the perfon who hath no rule over

P 4 his

2 1 6 Self' government effentid to Wifdom.

S ERM. his own fpirit ; he is like a city that is bro'
'IX. ken down^ and without walls, without order
and beauty, witnout ftrength and fafety 5 a
coniufed, irregular, and deformed heap,
open to every alTault, and defencelefs againft
any invader.

This, one would think, is a fubjeifi: re^
commended to our ftudy and application by
the immediate intereft we have in it. What
is it that can poffibly concern a man more
than the art of* felf- government, the conle-
quences of it fo nearly affedl him, and a
pei .:eption of the advantages of it in inward
tranquillity fo obvious, indeed, unavoidable,
and of the difadvantage of negleciling it in
the continual reproaches of his own heart ?
] . it not very inexcufable for a man to be a
ilranger to himfelf, and not to know how
to maJL^ the beft of his own natural powers
and aifedions, fo as he may be carried to
his proper perfed;ion, and enjoy all the hap-
pinefs he is capable of? Would it not fhew
a trifling and over-curious temper- for a man
to fpend his time in inquiring into the ftate,
the fituation, the cuftoms, policy, and laws
of far diftant countries, and be a Granger to
his own, to which he hath fo near a rela-
tion, and fo much a better opportunity of
improving hjs knowledge to valuable pur-

pofes ?

Self-government ejfential to Wifdom. 2 1 7

pofes ? In like manner, every kind of know- S erm,
ledge may be reckoned unprofitable while
the knowledge of ourfelves is neglected, and
we do not make it our bufinefs to under-
hand the maxims and rules by which we
fliould govern our fpirlts. For a man to
take a great deal of pains abroad, to fpend
his time and labour in acquiring the art of
working in metal, in wood and ftone, a
dexterity in cultivating the ground, to be
fkilful in commerce, to underftand the hi{^
tory of nature in as great an extent as Solo"
inon did, who had underftanding exceeding
much, and largencfs of heart even as the
fayid 'which is on the fea-JJjore ;. fo as not only
to treat judicioufly of moral fubjed:s, but to
fpeak with knowledge of trees, fro7n the
cedar which is in hehanon^ to the hyjf'op which
fpringeth out of the wall-, of be a ft s alfo, mid
fowls, and creeping things , and f {Joes, i Kings
iv. 29. To know the diflances and mag-
nitude of the heavenly bodies, and the laws
according to which they are moved in their
feveral orbs, to be an able politician, well
acquainted with the interefts of flates and
kingdoms, and the rules by which they
ought to be governed 3 for a man, I fay, to
arrive at a great meafure of perfedion in
thefe kinds of knowledge, however ufeful

3 ^^^

2i8 Self-government effential to Wijdom.

Serm. and valuable in many refpeds, and yet to
be ignorant of hinifelf, and of the true prin-r
ciples and maxims by which he ought to
condu(5l his life and form the difpofitions of
his mind, is to be wife in trifles, and foolifh
jn matters of the greateft moment. What^
ever reputation may be acquired by fkill in
thofe things which may be juftly called fo-
reign, as having no relation to the principal
ends of our being, fuch ikill, when exer-
cifed ultimately on objeds of this fort, is
but unprofitable, and indeed folly ; yet are
many of mankind, even of thofe who are
reputed wife, guilty of this folly j for though
the objed; of religious wifdom be very ne^r
us, and our moil imnaediate concern, it is
very often overlooked, the minds pf me^
being too much engrolTed by the objeds of
fenfe, or through a fecret unwillingnefs to
enter into fludy and difcipline. I will en-?
deavour, in this difcourfe,

F'lrft^ To give you, at leaft, a general no-
tion of what it is to have rule over our
own fpirits j and then you will fee the
ufefulnefs of it, and the infeparable con-
pedion it hath with attaining to, and
jiiaking progrefs in, wifdom.

fielf-gcoernment ejfential to Wifdom.

zig

Firjlj Let us conilder what it is to have S e r m,
rule over our own fpirits. It is obferved by IX.
expofitors, that the word rendered fpir'it^
fometimes, in the writings of this author,
iigniiieth anger, as, Re clef. x. 4, If the fpirit
of the riiler (that \% jiis wrath) rife againji
thee^ leave not thy place ; for yieldi?jg pad"
ficth offences. And Frov. xvi. 32. He that
is flow to anger ^ is better than the ??iightyy
and he that ruleth his fpirit, than he that
faketh a city. This, no dcubt, is one of the
paffions which ought to be kept under a
fleady government, if we would make any
proficiency in wifdom, for // refieth in the
bofom of fools. But there are other affedions
and paffions of the human nature, which
for the fame reafon it is necelfary to reftrain
and controul, becaufe, often rifing to an ex-
orbitant height, they are enemies to virtue.

To have a juft view of this fubjecft, we
ought to confider the intire conftitution of
our minds, and all their powers and facul-
ties, affedions and paffions, between whick
there is fuppofed a great difference, feeing
it is the fame agent who is to rule and be
ruled ; that is, the fame fpirit. There is
fomething in it which hath a right to do-
fninipn, as being in its nature fuperior ;

there

220 Self'go'vernmenf ejfenital to Wifdom,

Serm. there are other parts which hold an inferior
IX. place, and ought to be in fubjedion. Now,
if we attend to the conftitution of the hu-
man fpirit in its full extent, we fhall find
in it a great variety of powers and affedions,
various fenfes or ways of perceiving tilings
without us i various defires and averlions 3
a power of refieding upon ourfelves, of
comparing our own thoughts, and the re-
prefentations which are made to our minds
of things as good or evil j of inquiring into
the importance of them, and all the coiJi-
derations which fhould dired our choice,
and of determining upon the whole. We
find alfo that which is called conjcience^ a
fenfe of duty and fin, and cf moral good
and evil ; a necefTary felf-approbation arifing
from the one, and reproach and condemna-
tion from the other. There are, befides, a
great many propenfities in our minds which
cannot be called in the ftrideft fenfe natural,
but incidental rather, and which take their
rife, not from the efier-ce of our conftitu-
tion, but from particular occafions in life,
various complexion of body, and other in-
^ ciclental caufes. To make this plain by ex-
amples J we fee a great difference in the
tempers of men, fome eagerly covet wealth,
others have an impatient thirll for power

and

Self'gcvemmejit effeiitlal to Wijdom, 221

and honour, and others are prone to theSERM.
purfuit of pleafure j fome timorous fpirits IX.
are very apt to fall into panicks, are thrown
into conflernation by any fudden furprifing
emergent, which prefenteth danger to the
imagination ; and others fall into furious
tranfports of anger upon any apprehenfion
of an injury, or appearance of provocation.
But that thefe are not natural in the flridleil:
fenfe, that is, neceffarily belonging to our
conftitution, I think appeareth from this
confideration, that they are not uniform.
Nature operateth alike, and by certain inva-
riable laws. All kinds of beings in the uni-
verfe continue in their motions and relations
after the ordinance of their great author, as
the Pfalmift fpeaketh, FfaL cxix. 91. con-
cerning the heavens and the earth. And fo
in fome things, the human nature is as uni-
form as any other ; there are certain fenfa-
tions, powers, and appetites, in all men, of
which we can no more diveft ourfelves,
than we can ceafe to be ; but thefe parti-
cular propenfities, of which I am fpeaking,
are not fo ; they are flrong in fome, in
others weak, or fcarcely to be difcerned at
all, which flieweth them either to be con-
tradled, or to depend on accidental caufes.
Nay, they vary in the fame perfons ; he

who

222 ^elf ^government ejjmtial to Wifdonu

SERMi who is voluptuous in youth, becometh, per-
haps, covetous in his more advanced years,
and peevifli and froward in his old age 3 fo
that even oppofitc difpofitions prevail in him
at different times^ Eelides, they have been,
the very firongefh of thern, conquered and
amended, by firm refolution, by diligence
in the ufe of proper means, with the affift-
ance of divine grace.

As to the caufes of thefe affections and
propenfions in men, there is generally
thought to be, and probably is, a remote
tendency to particular difpofitions of mind
from the very frame of the body* One is
fanguine, another is cholerickj another is
melancholy j but there is no fuch infelicity
of bodily conflitution as hath a neceffary in-
fluence on the mind, while it continueth
poffeffed of its natural powers to form its
temper, otherwife the diforders arifing from
this caufe would be faultlefs -, the conftitu-
tion of the body may minifter great temp-
tations, yet the mind hath a natural force,
and is under a law to refift them.

I am apt to believe, the more 'general
caufe of criminal diforders, and con traded
faulty difpofitions, is from rafli opinions
haftily taken up, and on no juft grounds*
Every man may find, if he confiders what

paffeth

ScIf-gGvern??Jcnt ejfential fo Wifdom, 223

paffeth in his own heart, that befides the S e r m,
impreffions which are nccelTarily made by ^^'
external objcd:Sj there are images continual-
ly formed in the fancy, and there are often
confufed combinations of thoughts, repre-
fentations of things, which have no exiftence,
nor any foundation in reafon. The imagi-
nation joineth notions very arbitrarily toge-
ther ; fometimes only the dark fide of an
obje(fl: is feen, without attending to that
"which is more agreeable; fometimes on-
ly thofe parts are viewed which are apt
to adminifter pleafure and move defire, {Grip-
ping it of every thing which hath a con-
trary tendency, which however ought to be
confidered, in order to form a true judg-
ment. Very often our falfe opinions are
imbibed from the company we converfe
with, or occafioned by outward circum-
ftances, education, and cuilom, all which
are known to have a great fliare in forming
the tempers and manners of men.

From this fhort and general view of the
human fpirit, we may take our rife to the
confideration of the government which is
ellablifhed in it, where the proper authority
is lodged, and what ought to be fubjedt.
There are fome things exempted from this
dominion, and are indeed not properly un-
4 der

224 Self-government ejjential to Wtfdom,

Serm. der any law, becaufe we have no liberty in
IX. them. The original determinations of our
nature we cannot poffibly alter nor hinder,
and we are not obliged to it. We cannot
put a flop to the perception we have by our
fenfes, to our hearing founds, feeing colours,
and perceiving other fenfible qualities j nor
yet to the original appetites, as hunger and
thirfl, or to the natural defire of happinefs j
nor indeed to the approbation of acftions
morally good, when we underftand them,
and the difapprobation of that which is evil.
Thefe things do not belong to the rule of
our fpirits, they are the conftant neceffary
effeds of the law of nature, or the confti-
tution which the Author of our beings hath
given us.

But there are powers and afFecflions in
our minds, the exercife whereof is under
our direction, and we are accountable to our-
felves for it. For inftance, a man's rule
over his fpirit confilteth in fufpending his de-
termination, till he hath duly examined the
caufes and motives upon which it is found-
ed. I obferved before, that we are liable
to many miftakes in this ftate of infirmity^
whereby we are drawn into a wrong con-
dud: ; not that the fault confifteth in the
erroneous opinions themfelves, but the cri-
minal

^clf'gcroernmcnt effential to Wifdotn. 22 c

minal caufes by which we are betrayed into Serm*
them, and in too haftily following their di- IX.
recflion without inquiring whether it be right
or wrong. This power of deliberating and
fufpending determinations we are confcious
of, and can never juftify it to ourfelves, that
we do not exercife it upon proper occaiions.
No man findeth himfelf under a neceffity of
confenting to every propofal which is made
to him, or of following every fuggeflion in
his mind. He hath a power of doing or for-
bearing, of choofing or refufing ; nay, we
are not under a neceflity of ading according
to the firft apparent probability ; we can
fufpend our judgment and our choice till we
have confidered more maturely, till we have
examined whether there be not a ftronger
argument, and a jufler motive of action on
the other fide. By a conftant careful atten-
tion, a fincere, that is, a diligent impartial
inquiry, a great many of our errors might
be corrected, which are the unhappy fources
of ill condudl; thofe vain images formed in
the fancy, into the eager and indehberate
purfuit of which we fufFer ourfelves ta be
hurried, might be prevented, and that
confufed aflemblage of thoughts which ex-
citeth flrong propenfities and averfions, very
often unreafonable, might be broken,
' Vpl. IU, <^ Thk

T

226 Self' government ejjhifi'al to JViJdom,

E R M. This is the iirjil, and indeed an effential
■^^- branch of felf-dominion, or rule over our
own fpirits, without which we have not
the right ufe of reafon, which is our prin-
cipal diflinguifhing fiiculty, nor can regular-
ly purfue the proper ends of fuch a being.
On the one hand, it is to be confidered,
that our condition and capacity is limited
and imperfect 5 we cannot, at one view,
comprehend the whole of things which
are necefTary to be confidered, in order to
the direction of our choice and our prac-
tice, but mufl take them in gradually, and
purfue our enquiries by leifurely fteps, as the
narrownefs of the mind will allow. How
then is the underftanding to be exercifed, if
it is to be exercifed at all in forming our
condud:, but in deliberation ? And what
room is there for deliberation, unlefs the
adive powers be fufpended to give way to
it ? On the other hand, this is the high pre-
rogative of our being, above inferior agents,
particularly thofe of the brutal kind. God
hath made us with a variety of delires and
afFe<5lions, between which a bal lance is to be
preferved, that we may attain to the ends
of our being, and enjoy our true happinefs.
We have felfifli defires, which terminate in
private good or enjoyment : We will find

ia

SclJ-gCDemment cjfenfial to Wijdom' 227

in our own hearts too, a defire of the good S e r M.
of others, mid a delire to thofe actions IX.
wherein our own minds may approve us, to
the things which are pure, true, and juft,
and honeft, and lovely : I'he former are in
niaiiy men flrong and vehement, being con-
tinually indulged and complied with; the
other are overlooked and negled.ed, where-
by they become weak ; and yet the force
of them appeareth very great, by the moil
painful fenfations which arife in the mind
for counter-a(fting them. It is for thofe
creatures which have no defires but what
center in themfelves, to follow their direc-
tion wholly and without any helitation 3 but
for us whom God hath endued with a capa-
city, and even a fenfe of obligation to do
good to others, and to pleafe him, wc
ought to cherifli and ad;ively endeavour to
jftrengthen thofe nobler fentiments and dif-
pofitions, which is at the fame time pur-
fuing our own happinefs in the beft manner ;
for perceptions of the higheft pleafure are
annexed to them. But in order to preferve
this due ballance of the affections, and an-
fwer the ends of our entire conftitution,
which are fo much fuperior to thofe of the
brutes, it is necelTary we fhould have, and
habitually exert the power of fufpending
(^2 our

22S Self-government ejfential to Wifdom.

•S E R M. our determinations, till we have examined
IX' and been fatisfied, concerning the motives
upon which we a6t. The more we have
of this power, and exercife it, the more we
are mafters of ourfelves, and have rule
over our own fpiritsj and that mind is
impotent and without any defence againft
fatal mifcondud:, which adeth rafhly and
indeliberately.

But more particularly, to have the rule
over our own fpirits, is, to keep the paffions
under an exadt difcipline, and to reftrain
their exceiles. By the pafTions are meant
thofe vehement fenfations and emotions,
which accompany defire and averfion, the
great fprings of adion in mankind. Ex-
perience flieweth, that often flrong agita-
tions of body, and violent perturbations of
mind attend our purfuit of what is appre-
hended to be good, and our averfion to,
and endeavour to fhun evil. Thefe in their
original defign, as planted in us by the wife
and gracious Author of nature, are a very ufeful
part of the conflitution, direding and ex-
citing us to the vigorous ufe of proper means
for our own prefervation and happinefs, to
V^^hich men would not be generally deter-
inined by calm reafon and deiire.

Concern-

Self-gGver?mtent ejjential to TVifdo??u 229

Concerning every one of the paflions We S e r m.
may anderfland by ferious refledion the par- IX.
ticular ends and ufes they ferve ; and it is
the province of reafon and confcience to
keep them within thofe limits which the
ends and ufes diredt, that is, to provide that
they do not tranfport us beyond the jull de-
fign, or into a vehemence above what the
importance of it will allow. This will be
beft underftood by particular examples. An-
ger is a paffion which the author of nature
hath planted in us for our own necelTary
defence, by repelling injuries, and that we
may exert ourfelves with vigour for the pre-
fervation of our lawful interefts againll un-
juft invafion j but it rifeth to an extreme
which ought to be reprefTed, when it tranf-
porteth us beyond thofe bounds, and when
it terminateth in the deftrudion or hurt of
the injurious, without regard to our own
fafety, which is the proper end.

Again 5 there are natural defires in men
of very unequal moment which often rife to
paflions. But how unreafonable and weak
is it to be paffionate for trifles ? and thofe
defires which are of greater confideration to
the ftate of the world, but do not relate to
the highefl: ends of life, certainly we ought
fo to govern, that the anxiety aod uneafi-

0^3 nefs

230 Self-government ejjential to Wifdom.

Serm. nefs of them do not entirely defliroy the re-
IX. lifli of life, and render us unfit for purfuing
the main bufinefs of it. The defire of ofF-
fpring is a natural one and lawful, but it
was heightened by paflion in Rachel to a
great extreme, when fhe faid, give me chil-
dren^ or I die.

Befides thefe pafiions which have a foun-
dation in nature, and the excefs only is
faulty, which the mind ought to reftrain
by calm and ferious confideration, there are
others raifed on occafions merely fantaflical >
cuftom, habit, and other caufes, beget falfe
opinions, which reprefent things under the
appearance of good, and f^amp a great im-
portance upon them, which have really no
relation to the neceffities and the ends of our
being, as the objeds of the original defires
have 5 fuch as gay apparel, equipage, titles,
which have the inviting idea of ma2;nificence
and grandeur annexed to them. But if we
calmly confider the human nature, we will
fee they have no connedlion with the main
concerns of it ; and yet thefe f uitaftical
things are known to be the occalion of very
violent and diflurbing paflions, which a
wife man ought to reflrain ; and it evidently
belongeth to ajuft government of himfelf.

Feair

Belf-goveniment ejfentlal to Wijdom. 231

Fear is, by the wife and good Creator, S e r m*
placed in our nature for its prefervation, IX.
that beiag apprifed of danger, we fhould
arm againft it, and take all necefTary pre-
cautions for our fafetyj but very often it
hath the contrary effect, it fo difpiriteth and
enfeebleth a man, as to render him quite
uncapable of doing any thing for his own
defence, which is a great inflance of wcak-
nefs and want of due government over our
own fpirits j but it might be faccefsfully
oppofed by reafon and vigorous refolution,
though reafon and confcience have, perhaps,
as hard a taflc in conquering fear as any in-
firmity of the human nature. But it is not
necefTary to go through all the pafTions and
infirmities of the human mind, which ought
to be kept under difcipline, the examples I
have mentioned will be fufHcient to anfwer
the defign I propofed, that is, to give you a
general notion of what it is to have rule
over our own fpirits, I come, in the

Second place. To confider the reafonable-
nefs and ufefulnefs of it, and the connedioa
it hath with attaining to, and making pro-
grefs in, wifdom. The tr^e end of fclf-
government is, that the fuperior powers of
the mind may be preferved in their due ex-
Qw4 ercife.

232 Self' government ejjential to Wifdonu

SERM.efcife, and that the nobler afFedions of cAif
JX» _ nature may have their full force. Any one
who but a little refledleth on the frame of
men, Will fee that the underflanding is a
high faculty, by which we all fuppofe our-
felves diftinguifhed from the inferior kinds
of animals ; we value ourfelves upon it ; its
capacity is large, reaching to a vafl variety
of objedls J its exercifes are various, and we
have flrong perceptions of pleafure arifing
from them. Should we not then exert our
utmoft power to preferve it free and undif-
turbed, and to enjoy the ufe and improve-
ment of it to the higheft degree of perfec-
tion we are capable of? But the irregula-
tities mentioned in the lower parts of our
nature, the vanities and errors of the ima-
gination, and the extravagancies of the paf-
lions, tend to darken the underflanding and
marr its free exercife, as every one's experi-
ence will fatisfy him who doth at all attend
to what paffeth in his own mind j and
therefore, certainly, we ihould with our ut-
moH: power oppofe thofe diforders which
obfcure that which is a principal glory of
our frame.

Again ; the felf- determining power is an
excellent one, and a high prerogative of our
nature. We cannot, I think, but be fenfi-

ble

Self-gcuernment ejfeiitial to Wtfdoml 2331

ble that there is a great dignity and pleafure Serm,
in the exercife of true hberty, or of adling IX.
freely according to the beft judgment we can
make of things j and that it is an abjedl and
a painful flate of mind, to be driven and
hurried blindly, without feeing the grounds
we go upon. Now, a confufed imagina-
tion and tumultuous paffions tend to dellroy
freedom j the foul, through their influence,
is cramped and ftraitened, nay, becometh
impotent, and fo is deprived of the true and
fubflantial pleafures of liberty. This is a
juft reafon for reflfling vigoroufly the ty-
ranny of lull and paffion. Why do we fo
highly refent the incroachment made upon
our freedom by others, and tenacioufly affert
the right of judging for ourfelves, and a6t-
ing according to the belt judgment we can
make, if we will meanly give up that right
to an ufurping tyrant within, which equally
taketh away the privilege, namely, liberty in
adling according to the approbation of the
underftanding upon a deliberate inquiry,
which they who are condu(5ted wholly by
their imaginations and paflions cannot boafl
of. It is true fuch men boafl of liberty,
which they place in cailing off the reflraints
of reafon and confcience, but, indeed, are
under the bafefl and mofl wretched fervi-

tude.

234 Self-government ejjential to Wifdom.

SERM.tude, while as St. Pd*/^;- oblerveth, 2 epift.
IX. ii. 19. T^hey are the fervants of corruption^
for of whom a man is overcome^ of the fame
is he brought into bondage.

Befides, as man was not made wholly for
the bufinefs and ends of the animal life, like
the beafls which perifli, he hath feme af-
fections which carry him to higher ends.
Every man who is arrived to the exercife of
underftanding, hath fome fenfe of duty to
the Deity, and benevolence to his fellow-
creatures ; in thefe we cannot but approve
ourfelves, and they yield the higheft fatis-
fadlion, though in many men fuch fenti-
ments and affedions are weak and ineffec-
tual ', but, v/hy ? Certainly, becaufe they are
overborne by the excefles of other affedions,
becaufe the lufls of the flefli, the lull of the
eyes, and the pride of life, are flrong, there-
fore the love of God and man is weak j the
generous fentiments of piety and charity al-
moff ftifled. Now, is it not a deplorable
condition men are in, when the inferior,
the brutal defires, are overgrown, tyranni-
zing in the heart without controul, while
the nobler affedions, which are the glory
of the human nature, and carry it to its
higheft ends, are almoil extinguiflied. This
Should infpire us with refolution to reflore

the

Sclf-gcvern?nc72t ejfential to Wifdcm. 235

the fovereignty of reaiuii, and recover theSERM.
rule over our own fpirits. IX.

And, now, is it not apparent that this is ''^ *
the moil important coiicein of ours ? That
this Hberty, confifting in the freedom of the
mind from the power of its own infirmities,
and efpecially corrupt appetites and pafiions,
is worth the contending for with the warmeft
zeal, feeing it is fo necefiliry to all the great
purpofes of reafonable natures, all that ought
to be dear and valuable to us as men, or
which belongeth to the dignity of our be-
ing, and the place we hold in the univerfal
fyftem ? What man is there whofe indig-
nation would not rife againft the thought
of degrading himfelf into the condition of
inanimate things, or of brutes ? Doth it not
appear, even to our firft thoughts, much
more worthy, that confcious of the excel-
lence of our nature we fliould afpire to its
true perfedlion, and maintain its dignity,
which is then only done when we are go-
verned by underftanding and confcience.
The text reprefenteth the condition of the
man who hath no rule over his own fpirit,
as very deplorable ; he is like a city that is
broken down^ and without ivalls ; the image
of a weak and a defpicable (late. Such a
city is expofed to the affaults of its enemies,

without

236 Self-government ejfehtial to Wifdom

S E R M. without any means of defending itfelf, prc»
IXi ferving its rights, or protecting its inhabi-
tants : Juft fo is the man in whom reafon
and confcience have loft their force, and no
more maintain their dominion ovef the lower
afFe(5lions ; he is a prey to every temptation^
having no defence againft it ; fierce paffions,
with an impetuous fury, drive him (and he
hath no power to refift them) juft as ftiips
are driven by a tempeft. In this cafe it is
impoflible to attain to wifdom or virtue,
and to make any progrefs in it, for it is the
beft exercife of reafon. Religion is a rea-
fonable fervice, and liberty is eHentially ne-
cefTary to it 5 for without willingnefs, or a
free choice (every one is fenfible) there can
be no fueh thing as religion or virtue.
Though we may very well conceive moral
goodnefs, indeed, the moft perfedt, without
what Solomoti calleth rule over our own fpi-
rit, or a maftery over paffions and other in-
firmities; becaufe there is no fuch thing,
no affedions or difpolitions of a contrary
tendency in the moft perfedl being ; nor
doth goodnefs neceffarily include it : Yet in
the imperfed; ftate of the human nature, the
meafure of virtue dependeth on, and is pro-
portionate to the degree of our conqueft over
the frailties, the felfifh aftedions and paf-
a fions

ScIf-gover?wient ejmtial to Wifdcm, 237

pons of our own minds ; and it may beSERM,
juftly laid, not only that rule over the fpirit IX.
hath a connedlion with wifdom in the mo-
ral and religious fenfe, but that it is the
very thing itfelf.

This, my brethren, giveth us juft occafion
to confider with regret the degeneracy of
mankind ; Boloimn faith, Ecclef. vii. 29. That
God made man upright^ but they have fought
out many inventions. The integrity of our
nature confifleth in the dominion of the fu-
perior powers, and the fubordination of the
appetites and paffions to them ; but it is de-
formed when, on the contrary, the lower
afFedtions get the afcendant, and reafon and
confcience are dethroned, which experience
as well as the fcripture flieweth to be the
unhappy cafe of finners who are difobedient^
and deceived^ ferving divers lufls and plea^
fures, the brutal part ruleth over the man 5
paffions indulged become untradtable and
impetuous ; and cuftom in finning is a prin-
ciple ilrong as nature itfelf. The prophet
reprefenteth the difficulty of reforming ha-
bitually vicious and wicked men, by com-
paring it to a natural impoffibility ; Jer. xiii.
23. Can the Ethiopian change his Jkin, or
the leopard his Jpots, then may ye aljo do good
tvho are accujiomed to do evil?

But,

23 S Self'gO'vemjnent ejfential to Wtfdom.

Serm. But, in the next place, I propofe to our
IX. ferious thoughts the unfpeakable obligations
we are under to the mercy of God for the
gracious contrivance of the gofpel, the prin-
cipal delign of which is to recover us to li-
berty, or to felf-dominion ; to reftore the
jufl; empire of reafon and confcience, and to
free us from the intolerable and moft igno-
minious fsrvitude of fin. That which our
blelTed Saviour intended to lead ns to, is, a
deliverance from the power of our lufls and
pafiions, bafe and cruel mafltrs j and though
we have the principles in our conftitution,
which, duly improved, might bring us to
that ftate of freedom, yet conlidering how
impotent we were become, God faw it need-
ful, and we are greatly indebted to him for
it, by a lignal and gracious interpoiition to
carry on that work. To this purpofe what
could be better defigned ? God hath fhewed
US what is good by a clear revelation ; true
wifdom is taught by a law, not left to be
found out by reafon, which in the greatefl:
part of men is weak, and its light very much
obfcured j and a fandion is added of the
greatefl force to flrike our minds, and de-
termine us to obedience. Eternal life is
promifed to the fnicere, and everlafting de-
ilrudtion is threatened againfl impenitent fin-

ners.

Self-gc^jcrrwmit ejfejilial to Wijdom . 239

ners. To encourage and animate us in fiiak- S e r M#
ing off the yoke of fm, and returning to God, ^^^
the hope of forgivenefs is confirmed by the
facrifice of ChrilVs death, in whom God hath
declared himfelf well pleafed, and reconciled
to Tinners who obey the gofpcl \ and the fpi-
rit is promifed and given to help our infir-
mities, and where the fpirit oj the Lord is,
there is liberty, 2 Cor. iii. 17. The tendency
of his afiiilance and operations, and of the
whole chriftian miniftration, is to refcue Tin-
ners from the mod reproachful and painful
bondage of fin, and teach them to rule over
themfelves, to deny felf, not reafon and con-
fcience, the power of which is re-eftabliflied
by the miniflration of the Spirit, but the ex-
travagancies of paffion, and the irregular de-
fires of the flefh and of the mind. Let us,
therefore, having fo great encouragement, be
prevailed with to ufe our beft endeavours that
we may more and more underfland and ac-
cuftom ourfelves to this difcipline, that fo
making conftant proficiency in wifdom, we
may enjoy the fruits of it here in plealantnefs
and peace, and have the afiTured hopes of the
reward which God hath promifed hereafter
to the wife, Dan. xii. 3. l^hat they JJo all jliiiw
MS the brightnefs of the Jirmarnent^ not in out-
ward fplendor, but true fubftantial glory.

c S E R-

[ 24° ]

SERMON X.

The Proud and Scornful incapable
of attaining to WISDOM.

PROVERBS XIV. 6.

A /corner feeketb wifdom, andjindeth it 7iot.

6erm. XF wifdom or religious virtue be the no-
X. A bleft accomplifhment of the human na-
ture, moft fuitable to fuch beings as we are,
in itfelf tranfcendently excellent, and upon a
comparifon far more valuable than all we
can defire in this world ; if it will afford the
trueft and mod: fubflantial pleafures to our
minds while we live here, and the beft pro-
fpedl of future felicity in the enjoyment of
the divine favour, yet without any real dif-
advantage to our prefent outward intereft ;
all which I have endeavoured to fhew in
difcourfing from feveral paflages in this book:
If, I fay, it be fo, then certainly they who
are convinced of this, fhould ufe their utmoft
endeavours in the conftant purfuit of wif-
dom y they fliould refolutely thwart every

^he Proud and Scornful^ Sec. 241

ihconfiflent inclination, and deny whatever S e R M.
may hinder their attaining it. The greateft X.
difficulties we have to overcome, in order
to our acquiring this blefled quality, and all
its happy fruits, arife from ourfelves ; we
have fo many felfifli affedions and paffions,
which being indulged grow to an exorbitant
height of power, and the tendency of them
is contrary to virtue, that it will require the
ilrideft and moft conflant attention to be
preferved from their corrupting influence,
I have lately explained felf-government, or,
as Solomon exprefTeth it, having a rule over
our own fpirits ; that is, obferving a ftrid:
difcipline in our minds, keeping a careful
univerfal watch over our own fenfes, ima-
gination, appetites, and paffions, fo far as
they are under the direftion of the under-
flanding and confcience ; and I fliewed you
the neceffity and ufefulnefs of this, in order
to our attaining to, and making proficiency
in, religion.

I propofe, in difcourfing from this text,
to confider particularly the character and dif-
pofition of the Scorjier, and the obftrudtion
which arifeth from it to men's becoming
wife, which you fee Soloynon reprefenteth as
fo great, that in will defeat all means, and
difappoint all the diligence men can ufe;

Vol. III. R for

242 l^be Proud and Scornful

S E R M. for it is fuppofed that the fcorner may feek
X. wifdom, and be at pains for it, and yet ne-
ver find it. Not that he difcerneth wifdom
to confifl: in true religion and virtue, and
feeketh after thefe ; for in a diligent purfuit
of this kind his labour fhould not be loft :
But he feeketh after wifdom, that is, know-
ledge and {kill to make the beft of life ; in
which he either doth not include religion at
all, or it is of fuch a kind as will by no
means anfwer the end : For as to true reli-
gion, his temper, as we flaall afterwards fee,
difqualifieth him as much for feeking as
finding it.

Let us, fo'Ji, confider the charadler. We
meet with it often in the writings of Solo-
mon^ and in other parts of fcripture, by at-
tending to which we fliall find the following
ingredients in it : Firft, pridcy which figni-
fieth an undue defire of honour, or an over-
valuing one'^s felf, and a joy and triumph of
heart on account of fome apprehended ex-
cellence or advantage, with a contempt of
others fuppofed inferior. To have a juft
notion of this evil, againft which the facred
writers inveigh with fo great feverity, re-
prefenting it as what rendereth men ob-
noxious to the divine difpleafure, and pre-
■ cipitateth them into the raoft fatal mifcon-

dua»

incapable of aftai?iing to Wifdom, 24.'^

du<ft, and indeed into deflrudion ; wemaySERM.
obferve, that it is a perverfion or mifappli- X.
cation of an original delire in the human
nature, that is, the defire of honour, which
God hath planted in us for excellent pur-
pofes i for it is of great ufe to our happinefs,
and a fecurity to virtue. But when the de-
fire terminateth ultimately, not on the things
which are praife- worthy, but upon praife
and refped: feparated from worth, and is
founded, not on any real excellency, but
thofe things to which the weaknefs and folly
of men have annexed efleem, it is then a faul-
ty ambition j and the overvaluing ourfelves
upon fuch things, while we defpife others,
or, in general, upon the apprehended right
to, or pofleffion of any good efleemed above
its real nature and ufe, is linful pride. Thus,
for example, the goods of fortune, as they
are commonly called, riches and power, be-
ing the foundations of diftindion among
men to vv^hich the opinion of the world hath
affixed the idea of grandeur and magnifi-
cence ; the natural perfedions of the body,
as ftrength and beauty j the accomplifh-
ments of the mind, whether natural or ac-
quired, fuch as wit and knowledge. In fine,
whatever is reputable in the eyes of man-
kind, and particularly thofe we converfe
R 2 with 1

244 ^'^^ Protid and Scornful

Serm. with i thefe are the fubjeds of a fecret tn-
X. umph and felf-applaufe in the thoughts of
the proud, and the foundations upon which
they claim a diftinguifhing refpe<ft, defpi-
iing in their hearts, and carrying it haugh-
tily and fupercilioully towards thofe whom
they apprehend to- be inferior to them.

To explain this fubjed: more fully, it
mufl be obferved, that the overvaluing one's
felf, which is meant by pride, hath a rela-
tion to fome other beings, and includeth a
comparifon. And as the fcripture repre-
fenteth pride under the notion of impiety,
and the fource of an undutiful behaviour to-
wards God, Tfrl. X. 4. The wicked through
the pride of his countenance, will not feek
after God y this fm doth import too great
an elation of the mind, too high an efteem
of one's felf, even upon a comparifon with
the Deity. Not that any of mankind, or
any intelligent creatures who acknowledge
the being of God, do avowedly fet them-
felves above him, for that would be too
manifefl an abfurdity; but they entertain
fuch fond thoughts of their own perfection,
merit, and fufficiency, as are really incon-
iiftent with their profefTed acknowledgment
of his fupremacy and their dependence, as
derogate from his infinite unparallelled ex-
cellency,

vicapabk of attaining to Wifdom. 245

cellency, and are unbecoming the relation S e r m.
which creatures bear to him. To fpeak X.
and to a6l as if our Hps were our own, and
our powers to be employed wholly for our-
felves, and by the dired:ion of our own
wills, without fubordination or any regard
to his ; as if we lived independently on him,
and pofTeffed any thing which we did not
receive from his bounty ; as if we Jiad no
need to have recourfe to his liberality for
the fupply of our wants ; as if we had a fo-
vereign right to difpofe of ourfelves, and
our own interefts and affairs j or as if we
were not accountable to him for all our
adions : This is proudly to exalt ourfelve.s
againfl Gcd, and to forget that we are and
jnuft necefTarily be in the condition of frail
depending creatures. Like this was the pride
of the angels, who, as St. Jude telleth us,
kept not their jirft eftate^ but left their own
habitation; and the apoftle PW reprefent-
eth it as the caufe of the devil'^ .condemna-
tion, I 'Tim, iii. 6. Not that it is to be ima-
gined he ever thought himfelf greater than
the Almighty in power and perfection, and
would on that account attempt to dethrone
him by fuperior force j but in the pride of
iiis heart, the high conceit of his fufficiency to
R -5 condu(3:

246 The Proud and Scornful

Serm. condudl himfelf, he refufed to be in fub-
X. jedlion to his maker, and obey his laws.

2^/y, The pride of mens hearts is difco-
vered by affecting a pre-eminence above
their fellows, and a fond prefumptuous opi-
nion of their own excellency upon a com-
parifon with them, which really is a rebel-
lion againft the eftablifhed order God hath
appointed in the world ; for he hath linked
us together in fociety, and made humble
condefcending love the firm cement of it.
I hinted already what I take to be the juft
foundation for explaining this, that is, the
natural defire of approbation and efleem.
All fin is the perverting that which is right,
and to have a true notion of the prefent dif-
eafes of our own finful ftatCj we ought to
look back to the primitive order of nature.
Now, I fay, the defire of honour, that is, of
approbation and efteem founded in good
offices and the things which are indeed
praife worthy, is wifely planted in our
minds by the author of nature, as a fecurity
of our duty, and to engage us to mutual be-
nevolence 'y but in our degeneracy it is be-
come a felfifh defire, and honour is fought
independently on the true grounds of it,
which is the very evil of this branch of
pride : Still, however, there is a relation had

to

incapable of attaining to IVijdom, 247

to moral excellence, which we find ourfelves Serm.
obliged to acknowledge as the only true ex- X.
cellence ; and the proudeft man, in his moft
prefumptuous thoughts of himTelf, valueth
himfelf on what he imagineth to import a
capacity, or the appearance of a difpolition,
to do good of fome kind or other.

Not to mention any farther the occafions
of pride, or the apprehended good things,
whereupon men value themfelves, which
are more remote from the prefent fubjed:,
you may efpecially take notice of thefe two,
which are diretSlly to the purpofe, as tend-
ing to unfit men for attaining wifdom.
Firft, there are fome who value themfelves
much, and claim a great deal of honour on
account of their underftanding, that is, ei-
ther their adual knowledge, or capacity of
inveftigating and difcerning truth ; though,
indeed, this ground of glorying, or of claim-
ing refpedl, if it be thoroughly examined,
will appear a very infufficient one ; for it is
certain that the mofl enlarged human un-
derftandings are but weak, and labour under
many defed:s j the wifeft man mult be itw-
fible that his knov/ledge is very fcanty, and
befides the difficulty which attendeth the
acquifition of it, as Solomon faith, he that
increafeth kno'ivledge increafcth forrow ; it is
R 4 hablc

248 The Proud and Scornful

S E R M. liable to many accidents 5 a diflemper of
X. body, or a flroke on the head, may make a
man of the happieft memory and the cleareft
judgment, forget his own name ; fo narrow,
as well as pecarious, is that underftanding
of which men boaft, and affedl a diftinftion
by it above others ; though after all, their
fuperiority will not be always fo heartily ac-
knowledged as they imagine ; as it is not
conliftent that a man fhould particularly
know the points wherein another is wifer
than himfelf, the generality of people, how-r
ever envious on other accounts, are pretty
well fatisfied with their own fliare of this
talent. And,

2^/v, Religion itfelf is to fome the fubjed:
of glorying and vain elation of mind 5 not
the reality of it, for that excludeth boafting,
but the appearance. There were people
zealoufly profeffing religion among the an-'
cient Jews^ whom the prophet thus defcri-
beth, and methinks the defcription very na-
turally marketh them out as fcorners j Ifatah
Ixv. 5. 'They fay, ft and by thy f elf come not
near me^ for I am holier than thou. The
Pharifees, in our Saviour's time, were their
true fucceffors, a generation whom our Lord
reprefenteth as far from the kingdom of
heaven, farther than even publicans and

Jiarlots \

incapable of attaining to Wifdom. 249

harlots, and this was a principal part oFSerm.
their charadler, they preteeded to a peculiar X.
reputation for fandlity, and would have great
acknowledgment made to them, as the
ftridlefl devotees of their time and their na-
tion, not on account of true fubftantial piety
and goodnefs, which would have given
them quite other fentiments and difpofitions ;
they neglected judgment, mercy, faith, and
the love of God, thefe weightieft matters
of the law ^ but they had a fiery zeal for the
ritual parts of religion, ceremonies of little
importance, and the traditions of the elders;
they fafted often, paid tithes of all they
pofTelTed, took care to wafh their hands,
and their cups, and pots, and tables, and to
make broad their phila(fteries 5 on this foun-
dation they pretended to eminent piety.
When yet our biefTed Saviour reprefenteth
them as the worft of men, which muft be the
cafe of all fuch hypocrites as make a religi-
ous profeffion fubfervient to ambitious views,
which fincere religion utterly abhorreth.

As pride, on whatever pretence it is
founded, is an evil difpofition, it muft be
judged of efpecially by what palTeth in the
heart ; prevailing afFedions do firft and moft
naturally difcover themfelves in the thoughts ;
that which is moft in their efteem, men in-
4 cline

250 ^^^ Proud and Scornful

Serm. dine mod to meditate upon with pleafure,
X. and if their ownfclves, or fome imagined
excellency of theirs, affordeth the mofl
agreeable entertainment to their minds, and
they dwell upon it with an inward exulta-
tion, without taking into the account, and
coniidering at the fame time, what in rea-
fon ought to abate it, this evidently fhew-
cth, if they would attend to it, a fond and
prefumptuous conceit. Thus NebuchadneZ"
zar, whofe pride was (o outrageous, in-
fulting God himfelf, who puniflied him by
degrading him into the condition of a beafb,
exulted in his power and greatnefs, when he
beheld the magnificence of his works, and
the fplendor of his royal feat. Dan. iv. 30*
Is not this great Babylon that I have built,
for the houfe of the kingdom^ by the might of
my power ^ and for the honour of my Majejiy,

Again, There are outward figns which
too plainly indicate the pride of the heart ;
the very geftures and looks of men difcover
the vanity and elation of their minds; Solo-
mon, and other of the facred writers, fpeak
of lofty eyes, and haughty looks, and pride
of countenance. It is not pofTible for the
mod carelefs obferver not to diftinguifh this
difeafe by fome obvious fymptoms, thofe
airs of fuperiority which fome afTume, their

affec-

incapable of attaijiing to Wifdom, 251

afFe(5tation of praife, and their behaviour S e r M,
when it is beftowed on them ; for, as Solo- X.
mo7i juflly obferveth, Prov. xxvii. 21. As
the fining pot for fihevy and the furnace for
gold^ fo is a man to his praife : His eagernefs in
purfuing, and manner of receiving it, plain-
ly enough difcover the complexion of his fpi-
rit; and an infolent behaviour towards others,
endeavouring to lefTen their charadlers, to de-
rogate from their worth, and aggravate their
failings, infulting their misfortunes and ap-
prehended weaknefs, and an impatience of
contradidtion ; thefe and the like obvious fymp-
toms, inftances of felf-fufficiency and con-
tempt of their fellows, clearly (hew the pride
of mens hearts J and contentions, animofities,
wranglings, and difturbing the peace of foci-
etles for trifles, or matters of fmall moment,
and merely felfifli and perfonal j thefe are ef-
feds which muft be attributed to the fame
caufe, for, as our author faith, Prov. xxi. 24.
Proud and haughty f corner is his name^ who
deakth in proud wrath.

This pride is the firft ingredient in the
character of the fcorner: Another compre-
henfive one, ^vhich, I may fay, finiilietli it,
is contempt of religion and virtue. Some-
times it is the unhappy cafe of finners, but
only of thofe who have gone on in a courfe

of

2^2 The "Proud and Scortiful

Serm.oF fin, and been long accuftomed to do
X. evil, that they at laft banifli the truth they
long detained in unrighteoufnefs, and get
rid of thofe principles which were trouble-
fome when believed, by reproaching their
wicked pracflices. This they do not arrive
to fuddenly^ not till having often baffled
confcience, and by indulging them, given
fuch a power to corrupt lufts and vicious
habits, that they overcame all refinance.
But it is the greatefb height of impiety, and
an infolent defiance of almighty God, when
religion and all that is facred, even the eter-
nal moral differences of good and evil, are
made the fubjedis of ridicule. There is ob-
ierved, in the ifl Pfalm, a gradation in evil,
Bleffed is the man that walketh not in the
counfel of the ungodly^ nor fiandeth in the
way of Jinners^ nor fifeth in the feat of the
fcornful. It is our unhappinefs to tread at
all in thefe deftrudive paths 3 but it is ilill
worfe to be fixed and obftinate in them ;
and worfl: of all is the ftate of that Sinner,
who is eftablifhed in the fociety of thofe
"who have cafl: off all reflraint, and openly
deride all goodnefs. They are fools ^ Solomon
faith, who make a mock at fin^ divert them-
felves with it as only a trifling amufement,
and laugh at the evil of it, and the tremend-
ous

incapable of attaining to Wifdom, 253

ous confequences which grave and ferious Serm,
perfons talk ofj this is, as he elfewhere X.
Ipeaketh, f porting with firebrands, arrows,
and death. The prophet Ifaiah, chap, xxviii.
22. advifeth the Jews, not to be inockerSy
leji their bands be ?nade Jirong, left they be
abandoned, in the righteous judgment of
God, to the incorrigible hardnefs of their
impenitent hearts, without any further means
of being reclaimed, and fo their ill condi-
tion being remedilefs, they treafure up wrath
to themfelves againft the day of wrath.

One of the plaineft defcriptions we meet
with of thefe fcorners is in the 2d epiftle of
St. Peter chap. iii. 3, 4. Knowing this, that
there Jhall coine in the lafi days f coffers, walk-
ing after their own liifls, and faying, where
is the promife of his coijiing ? For fince the
fathers fell afieep, all things, cofitimie as they
were from the beginning of the creation.
They fupport themfelves in their impiety,
and found their contempt of religion, upon
fomc fort of reafoning, whereby they ima-
gine they prove that the great motives to
godlinefs are merely chimerical, and but
idle dreams; as in the inftancc before us,
the fcoffers are reprefented as alledging that
there is nothing at all in the promife of
God':5 coming to judge the world, to reward

his

254 ^f^^ Proud and Scornful

Serm. his faithful fervants, and to punifh the dlf-
obedient -, that the hopes formed upon that
promife are merely vifionary, and that the
threatenings of punifhment are empty fcare-
crows i and the argument to confirm this is
taken from fad, and the experience of many
ages ; for the promife was made very long
ago, yet we fee no effect of it, noranyfen-
fible fign of its accomplifhment ; the world
goeth on in its old courfe, and things con-
tinue on the fame foot fince the fathers fell
alleep ; they feem to be forgotten, and none
of thefe great things come to pafs, in the
expectation of which they died j one ge-
neration fucceedeth another in the fame
track, and it is like to be fo itill, without
any evidence of God's interpoling in the
manner his promlfes import. But fuch fond
imaginations under the colour and appear-
ance of reafoning, in v^^hich the fcoffers
flatter themfelves they fhew an uncommon
ftrength and genius, courage and freedom
of thought, the apoftle imputeth to wilful
ignorance, ver. 5. a ftupid inattention to the
plaineft and moft obvious truths concerning
the power and wifdom of God in making
the world, and difpofing its feveral parts,
and of his having actually interpofed in the
government of it, fo direding events in the
o inanimate

incapable of attaining to Wifdom, 2 c c

inanimate creation as to anfwer the ends ofSERM.
moral government, by diflributing rewards X.
and punirtiments to men. Whatever the
particular topic be, whether that of a fu-
ture ftate, the efiential diiFerence of good
and evil, a wife, juft, and good providence
ruling the world, or whatever other impor-
tant principle, the fpirit and manner of the
fcorners is the fame 5 entering on fubjedls of
the greatefl moment with abundance of felf-
fufficiency, and it may be, a vivacity of
imagination inftead of a penetrating judg-
ment, they think by halves, and take up with
a bare unexamined probability on the fide
in favour of which they are prejudiced by
their corrupt afFecftions, or, perhaps, with
a bold jeft inftead of a folid argument.

Indeed, their moral charadler, that is,
the temper of their minds and their condu(5t,
is of eifential confideration to give us a jufi
notion of the fcorners. St. Peter faith in
the place already mentioned, they walk af'
ter their own lufts. And St, Jiide^ fpeak-
ing of the fame perfons, whom he calls
mockers, and the apoftles of Chrift foretold
they fhould come in the laft time, he de-
fcribeth them thus, they walk after their
own ungodly lujis^ they are fenfual, not having
the fpirit. It is certain mens afFe<flions have

a great

256 The Proud and Scornful

Serm. a great influence on their underftanding, an(J
X, go far in forming their judgment of things j
they are eafily induced to imagine that true
which they are fond of, and very unwilling
to difcover a truth which mufl reproach
them, is contrary to their interefts, and will
give them uneafinefs in a courfe they are re-
folved to purfue. This is diredlly the cafe
of a vicious man, with refpedt to religious
inquiries, or feeking after wifdom. The
truth lieth againft the intereft of his lufts
and wicked habits, which he cannot, or ra-
ther will not, bring himfelf to a refolution
of forfaking, and therefore is ready to catch
at any pretence whereby he may counte-
nance his continuing in them. If there be
reality in religion, if there be a neceffary
and mod important difference between mo-
ral good and evil, both in their nature and
confequences, the finner muft be felf- con-
demned, and therefore he maketh a hard
fhift to get rid of fuch troublefome princi-
ples, and at lafl to confound light and dark-
nefs, good and evil, fo to draw iniquity with
the cords of vanity y as the prophet fpeaketh,
Ifaiahv. 18. Or, to be encouraged in his
wicked ways by frivolous deceitful pretences,
till at lafl he arriveth to the utmofl height
of fcorning, bidding defiance to ^Almighty

God,

incdpahle (f attaining to tVifJonu ^57

God, as it followeth, ver. 19. Let bim make Serm*
fpecdj and haft en his ivork that we may fee ify X.
and let the counfel of the holy One of Ifi^acl
draw nigh a?id come^ that we may know it.
Thus I have explained to you the char?.(fler
of the fcornerj which is a compofition of
pride, a contemptuous difbelief and rejec-
tion of the principles of religion, and obfli*
nacy in vice. I proceed in the

Second place to fliow that it is, and mufl
neceflarily be the greateft obftrudlion to
mens becoming truly wife j infomuch, that
if the fcorner (as tlie text faith) feeketh wif
dom, yet he findeth it not. And this will
eafily appear, if we attend to the particulars
already mentioned. Firft, it is plain that
pride is a great hinderance both to the at-
tainment of knowledge and virtue; who-
ever hath a high conceit of himfelf, on
whatever account it is, if he hath an excef-
five value for any endowment, quality, or
advantage of any kind, he is pofTefTed of, he
will defpife not only other men, whom he
looketh upon as his inferiors, in that point
which he efleemeth fo juflly diilinguifhing^
but he will defpife other things which yet arc
acknowledged by a great many, indeed,
the generality of men, to be very valuable

Vol. III. S and

25S ^he Proud arid Scornful

S E R M. and pralfeworthy. He that valueth himfelf
X- upon his riches, will defpife another who
boafteth of high titles, a noble defcent, or
fome fuch diftinguifhing privilege; and
both of them have a very low opinion of
the wife and virtuous man, as a limple, a
weak, or a mean-fpirited creature, not ca-
pable either through the weaknefs of his
underflanding, or a filly fcrupuloufnefs, to
make his way in the world fuccefsfully, or
to make any figure in life. The man with
whom wifdom is in fuch contempt is not
likely to find it ; though he fhould ufe fome
diligence to acquire the reputable part, or
rather the external appearance, yet the reali-
ty of wifdom, which is religious virtue,
meeknefs, godlinefs, patience, felf- denial,
and charity, thefe are defpifed by him :
How then can he find them ? for wifdom
loveth only them that love her^ and thofe only
Jhallfindy whofeek her early , Prov. viii. 17.

But, more particularly, the man who is
proud of his wifdom and his religion, is the
fartheft off from becoming truly wife and
religious. His high conceit of his own fuf-
ficiency, and of his great capacity and ac-
quifitions, rendereth him indeed uncapable
of, and difinclincd to, the only proper
means whereby that real excellent quality

can

■vr

iricij^ahle of difiii?ihig to Wifdcm. 259

tan be attained ; and therefore Solo?no?i ex- S ejr M.
horteth the perfon who would hope to be a
proficient in true wifdom, 7iGt to be njoife in
his own eyes J nor lean to his own underjtand"
ing^ ProV. iri. 5, 7. And St. Taid telleth
OS, I Cor. viii. ^hai knowledge puffcth up^
but charity edijicth ; and if a man thinkcth
he knoweth a?iy thing (fb as to be conceited
of his knowledge) he knoweth 7iothing yet as
he ought to know. And GaL vi. '^, If a
man think himfelf to be fomething (a perfon
df gi'eat weight and confideration, by reafoh
of hrs great attainments, and fit to prefcribe
to others in the matters of religion) while he
is nothing (no fuch perfon) 7^^ decetveih him-
felf: By the pradice of modcfty and humble
condcfcending charity, we Ibould have rhuch
more ground of rejoicing and glorying in our-
felves. What V/as it that made tlie fcws, and
efpecially the proudeft (cO, of them, the Pkd-
rijees, fo untradtable to the inftrudi'ons of our
Saviour, and fuch enemies to the fimplicity
of the gofpel ? It was evidently the pride of
their hearts, and the high conceit they had
of their own knowledge and fanxflity. Our
Lord plainly telleth them they were fo
much under tKt power of worldly and
ambitious views, and had it fo much at heai't
to maintain the apphsmfe of men, as perfons

S 2 of

2^0 The Proud and Scornful

Serm. of the greatefl eminency, that this was the
X. very caufe of their infidelity, o: reje<5ling
his rehgion, which taught the profeflbrs of
it to purfue fubftantial ^oodnefs and the ap-
probation of God, not the efteem of the
world ; for hoWy faith he, John v. 44, can
ye believe J who receive honour one of another ^
and feek not the honour that cometh from God
enly. And John xii. 43. Some of the chief
rulers believed in Chrifi^ were convinced in
their hearts that the dodlrine he taught was
true and divine, yet they did not own that
convidion, nor confefs him to be the true
Meffiah, as they really believed he was, for
they loved the praife of men more than the
praife ofGody and therefore would not ex-
pofe themfelves to excommunication and
the reproach of apoHacy, which at that time
eould not be avoided by any who would
embrace the chriftian religion.

The fame reafon for which Chrift cru-
cified, or the do6lrine of the gofpel, was to
the Jews a ftumbling-block, made it to the
Greeks foolifhnefs. As the former proudly
endeavouring to e^abiifh a righteoufnefs of
their own by their own performances, would
not fubmit to the righteoufnefs, or the me-
thod of jullification or acceptance with God,
which is by faith. So to the other who

valued

incapable of attainhig to Wifdofn. 2.6 1

valued themfelves upon their philofophy Serm.
and their eloquence, their fcicnce fo called, X.
which was then in great reputation, fuch a
fimple inflitution as that of chriflianity, (o
plain, accommodated to the weakeft capa-
cities, without any fliew of learning, taught
by illiterate men who fought not their own
honour, nor at all attributed the contrivance
or the fuccefs of their dextrine to any fkill
and wifdom of theirs, but wholly to God :
To thefe proud conceited Greeks, I fay, fuch
an artlefs inftitution as that of the gofpel,
appeared very contemptible. And, in ge-
neral, that it muft be fo, that the pride of
men, a high conceit of their own wifdom
mufl: hinder them to become truly wife, is
evident, becaufe it marreth diligence and
impartiality, without which no man can be
fuccefsful in his enquiries, nor attaiji to un-
derflanding in any thing. The fcorner will
not admit a fufpicion of any error ; the opi-
nion and the fchemes of religion he hath
embraced, however wrong and faulty in
themfelves, have a great advantage to re-
commend them to his efteem, becaufe they
are his own, and they arc now no more to
be fubje6led to a new examination : To dif-
cover an error would be an affront to hiin,
and he ftandeth too fair with himfelf to fub-

S 3 niit

^()2 ^he Proud and Scornful

Serm. mitto it; and what need is there of any
^' more diligence in fearching ? he hath formed
his judgment of things, and the meafures of
his condud:, with a fufficiency of knowledge
and prudence. Farther, as this difpofition
naturally groweth upon men when they do
not fet themfelves in oppofition to it, and
take proper methods to lubdue it, it muft
at laft effectually defeat all means of inllruc-
tion and amendment, becaufe it maketh the
jfcorne): impatient of admonitions and re-
bukes. So Solomon often telleth us, that the
fcorner heareth not reproof, that he hateth
it, and the perfon who in the friendliell
manner oifereth it to him ; and it is con-
cerning perfons of this temper, that our Sa-
viour warneth his difciples, that they fliould
prudently avoid laying the wife admonitions
pf the gofpel before them, left they (liould
not only be defeated by their incorrigible
obftinacy, but be the occalion of brutifh
violence and contempt, which he exprefteth
thus. Matt. vii. 6. Gii^e not that which is
looly unto the dogs, neither caji your pearls
before fwine J left they trample them under
their feet', and turn again and rend you.
The man who is fo far engaged in the in-
tereft of his vices; and fo wholly under their
power, that even his underftanding is cap-
' z tivated

incapahk of attalnuig to Wijdom. 263

tivated, and he denieth and defpifeth the Se r m-
firft principles of religion and virtue, feem- ^ X.;
eth to be altogether incurable j ail the ave-
nues of his foul fhut up, that wifdom can-
not enter 5 and the proud impious imagina-
tions he hath fet up in its place, are an im-
pregnable defence againft it.

Befides, this perverfe difpofition rendereth
men obnoxious to the difpleafure of God,
and entirely difqualified for receiving favour
from him, efpecially that great favour of in-
flrudtion, fuch a perfect gift as wifdom,
which Cometh dowji frof?i the father of lights,
Prov. iii. 34. Surely he f cornet h the fcorners,
but giveth grace unto the lonidy j he will deal
with the infolent defpifers of his glorious
perfe(flions and fovereign dominion accord-
ing to their wickednefs. Other finners dif-
obey, but they defy him ; they are repre-
fented elfewhere in fcripturc, as faying, Who
is Lord over us ? and^ loe are lords y ive icvV/
come no more unto thee. The proud are in a
very peculiar manner, and above all others,
the enemies of God, therefore he refifteth
them, as the apoftle James iv. 6. interpret-
eth the words of Solomon jufl now menti-
oned. Seeing then the fcorner rendereth
himfelf fo utterly uncapable by wicked pre-
judices, unfitting his own rational powers

S 4 for

264 '^he Proud and Scornful

Serm, for their proper exercife in a fair enquiry 5
X. ^ and feeing by his wickednefs he fo provoke
eth God, grieving his fpirit who teacheth
men, and giveth them underftanding, how
is it poiTible he fhould find wifdom ?

All the application I fliall make, is only
to exhort you to humility, as a mofl ne-
cefTary qualification for your increafe in ufe^*
ful knowledge, and in every chriftian vir-
tue 5 God giveth grace to the humble. There
IS no difpofition more becoming our reli-
gious profeflion and character as difciples of
Chrift, who hath commanded his followers
to imitate him, and learn of him, for that
he is meek and lowly in heart, and declared
that one of the befl preparations for enter-
ing into his kingdom is humility, which he
reprefenteth by the emblem of the harmlefs
innocence and unambitious fimpHcIty of a
child, Matt, xviii. 3. having called a little
child, and fet him in the midft, he faid^
except ye be converted and become as little
children, ye Jhall not enter into the kingdom
of heaven, JVhofoever, therefore, fiall hum-^
hie himfelf as this little child, the fame is
greatefl in the kingdom of heaven.

There may be miftaken notions concern^-
ing this as well as other chriftian virtues,
|t is far from confifling in any fuch fenti-r

me-nts

incapable of attaining to Wijdorn, 265

ments as difparage the human nature, or S e r m.
any fuch temper and behaviour as are un- X.
worthy its dignity ; we muft not degrade
ourfeh'es into a lower fpecies that we may
be humble men j that is rather to unman
ourfelves : nay, we ought to contend for the
privileges of our being, for the freedom
which belongeth to us as men, in the uf^
of our reafon for direding our condudl, an4
all other common rights ; to betray and
give them up to any invader, is abjeft bafe-
nefs, and no virtue at all : And as the apo-
ftle, Ro7n. xii. 3. exhorteth every man not
to think of hitnfelf more highly than he ought
to thinky but foberly, humility doth not re-
quire any man to think more meanly than
the truth. But with refped to God, it con-
fifteth in a juft fenfe of our own fubjedion
and dependance, of our own weaknefs and
guilt, that we may be ready to yield him
that obedience and refignation he claimeth,
and to comply with thofe methods for our
inflrudtion and falvation he prefcribeth j and
with refpedt to men, it confifteth in a due
regard of their common rights, and to thofe
which belong to every one in particular, ac-
cording to their feveral relations, and their
valuable and ufeful abilities, qualities, and
^pcomplifhrnents of any kind, without en-
croaching

266 The Proud and Scornful ^ &c.

S E R M. croaching upon them, or derogating from
X* them; or from the honour and good offices
they juftly claim, according to the laws of hu-
manity, juftice, and charity. This difpofition
and behaviour diredly oppolite to that of the
fcorner, as it will entitle us to the favour of
God, and the approbation of all good men, for
before honour is humility^ d^nd. pride goeth before
a fall; and our Saviour telleth us, Luke xviii.
14. Every 07ie that exaltcth himfdf J]:all be
abafedy and he that humbleth himfelf Jloall be
exalted^ fo it will preferve an inward equa-
nimity and felf-fatisfadlion, free from thofe
tempefts and furious tumults of mind to
which the pride and paffions of men always
expofe them, and is the fureft way to grow
in every valuable quality, and particularly,
to grow in grace ^ and in the knowledge of our
Lord and Saviour Jefus Chrijl^ 2 Fet, iii,
28.

SER-

[ 267 ]

SERMON XL

Attending public Instruction,
and other inftrumental Duties,
recommended.

PROVERBS VIII. 34.

BJtjfed is the man that heareth mCy watching
daily at my gates, waiting at the fojis of
my doors.

I Have endeavoured in fome difcourfes, S e r m.
from feveral palTages in this book, to lay -^^
before you the neceffary qualifications for
our attainining true wifdom or religious vir-
tue, and fet againft them the greateft hin-
derances, which muft be removed ; particu-
ly infilling on the prevailing love of wifdom,
diligence in the ufe of all proper means for
acquiring it, a difpaffionatc temper of mind,
and humility. It is certain that our vehe-
ment irregular affedlions and paflions do
moft unhappily obftruA our growth in grace
and faving knowledge, and nothing more
^han pride and affedtation, I might have

enlarged

268 Attending public InjiruBion^

£ E R M. enlarged on other particular Vices which the
^I' author hath hinted in his Proverbs, as ob-
ilrudions to wifdom, fuch as cowardice, or
an undue fear of men, lafcivioufncfs, intem-
perance, covetoufnefs, and wrath, which
do all of them darken the mind, marr its
progrefs in any kind of valuable knowledge,
weaken its force and expofe it a prey to
temptations ; but fome of thefe have been
occafionally touched upon, and fuch general
rules of felf-government laid down, as, if
duly applied, might be a defence to us
againfl them all.

What I intend at this time, is, to re-
commend the careful ufe of thofe folemn
means, which God hath graciouHy inftituted
for our attaining to religious wifdom ; and I
think the text giveth a juft occafion for it ;
Solomon reprefenteth wifdom as a divine per-
fon, making a public appearance in the
world, fetting up a court, or rather a fchool,
fending out her miniflers, inviting men, even
the mofl rude and ignorant, to become her
difciples, by which they may hope for great
advantage. I know not what can be more
naturally underilood by all this, than the
gracious deiign God hath formed and exe-
cuted for recovering men from their igno-
rance, corruption, and mifery, and bringing

them

atid other Dudes, recojjTmendcd. 260

them into the way of virtue and happinefs, Ser M,
by an exprefs revelation and pofitive inflitu- XI.
tions, which he hath pubHfhed to them with
all necefTary folemnity. However amiable
and excellent wifdom may appear to con-
liderate minds, in her moft fimple and na-
tural form, and whatever force there may
be apprehended in reafon to overcome pre-
judices againft the things which are pure,
and jufl, and true, and honeft, and virtuous;
yet mankind were become fo degenerate, fo
univerfally depraved, even dead in trefpajjes
andjins^ that to reclaim them there need-
ed, and we ought to efteem it an invaluable
advantage, and a very great favour that there
is granted, a fpecial interpofition of hea-
ven, a plain and direct call from God by a
pofitive law, with encouragements beyond
what human understanding could devife,
and affiftance above the mere force of na-
ture. The divine revelation hath indeed ap-
peared in different forms, and the laft is the
moft perfed:, I mean the gofpel, Heb. i. i,
2. God ijoho at Jundry times^ and in divers
viamierSy fpake in tinies paft unto the fathers
by the prophets^ hath in thefe laji daysfpoken
unto us by his Son, And we may be fure the
moft complcat fyftem, with the greateil ad-
vantages of every fort, the mofl powerful

fan^^ion

2^0 Attending public InJiruBlon^

Se R M. fandion to enforce it, the clearefl: inftrudlory,'
XI. and the purefl manner of adminiftration,
as well as the moft convincing evidence of
its troth and divine authority, vvere v^^orth;^
of fuch a meflengef .

But I will confider the open appearance
of wifdom and the public plan of her doc-
trines and rules, abftra<5tly from what is pe-
culiar in any dilpenfation. The fefped:
which is due from men, is, to heart afid
the text pronounceth them blefled who do
{o. Their duty is farther thus exprefled,
tvatching daily at the gates of wifdotn, and
^waiting at the pojls of her doors. As the
gates and avenues to the houfes of the great
are filled with retainers, as fervants, fubjedts,
vaflals, and other dependants (according to
the various diftincSlions of men in higher
or lower ftations) who are continually
thronging thither to pay their homage, and
to prefent their petitions 5 and as fcholars in-
tent upon learning, diligently attend public
ledures, and all other means of teaching,
{o we ought to make our court to wifdom,
and be mofl folicitous to embrace every op-
portunity of admiffion into her favour. It
will be no difficulty to underftand the par-
ticulars which are reprefented by this allu-
fion, that is, the inftromental duties of re-
ligion.

afid other Duties y recCmmended. 271

ligon, purfuant to the eflabllflied methods of S e r M.
inflrudion which God hath appointed, fuch ■^^•
as fearching the holy books, the ftanding
record of the divine doftrine and laws, which
God himfelf often enjoineth, and it hath
been fuccefsfully pradlifed by the beil; pro-
ficients in wifdom ; the attending opportu-
nities of public inftrudion, not forfaking the
cjfeiiihling ourfelves together, as the apoftle
diredeth, Heb. x. 25. and afliduity in prayer
for that illumination, which God hath pro-
mifed by giving his fpirit to thejn that cijk.
But I fhall not purfue the detail of thefe
particulars, which are obvious to every one
who knoweth the method God hath taken
in revealing his will, and the forms of fervice
he hath prefcribed. I will endeavour in this
difcourfe to fhew you,

I. The reafonablenefs of attending all the
inftituted means of our inftrucflion.

II. The refped: of wifdom, which is im-
ported in hearing.

III. The proper difpofitions of mind,
and the manner of hearing and ufing
all means, lignified by ijoatching daily
at the gates of ijoifdom^ and ivaiting at
the pojis of her doors.

Brfi,

Attending ptthlic InJlruBion,
Firft, To fhew the reafonablenefs of ouf
attending all the inftituted means of inftruc-
tion ; and this will eafily appear to any con-
fiderate perfon : If God had never vouch-
fafed to men a pofitive revelation, if wifdom
had never criedy nor tinder jlandiiig lifted up
her voice in that manner to the children of
men^ if we had never known any thing of
her but by the foft whifpers in our own
breafts, that fenfe of moral goodnefs and
excellence, which we feel whenever we at-
tend to it, though it is in the generality of
men very much overborne by the tumults of
the imagination, by vehement feliifli paf-
lions, and evil habits ; if, I fay, it were fo,
we fhould have been obliged, under all the
difcouragements and difficulties which at-
tend our prefent frailty, to feel after virtue
if happily we might find it^ as the apoflle
fpeaketh of mens feeking God by the light
of nature, Adis xvii. 27. And it is furprizing
to what length fome have arrived without
the help of \ki2X grace which bringeth falva--
tion^ and hath appeared unto us. But when
it hath pleafed God to eredt a kingdom ia
the world, when we have laws publiflied,
examples, promifes, divine affiftance, when
there is a public adminiftration whereby we
are called to glory and virtue, and the divine
3 power

and other Duties ^ recommended. 273

power hath given us all things which per- Serm-
tain unto \iic and godhnefs j for us to be ob- XI.
ftinately unattentive, like the adder that ftop-
peth her ear and will not hearken to the voice
of the charmer^ charming ever fo wifely y as
the Pfalmift expreileth the obduracy of fin-
ners, Pfal. Iviii, to treat all the offers God
hath made us with negledt, and the means
he hath appointed for our reformation, with-
out fo much as repairing to the courts of his
wifdom, or ufing any of the methods pre-
fcribed for our inftrudtion and amendment -,
this furely is great ingratitude, a heinous con-
tempt of God's authority, an affront to his
love, and it mufl be inexcufablc folly fo to
negledl our own true intereft. Yet how
many are there who iliew a wretched in-
difference to the means of their fancfliii ca-
tion and falvation, chooiing to fpend their
time in amufement, or wholly about the
affairs of the prefent life, while the folemn
invitations of wiidom, the feajl fe hath
prepared for their entertainment, -^.^ Solomon
reprefenteth the provilion which divine grace
hath made for the fouls of men, in the ixth
chapter of this book, while, I fay, thefe
invitations are contemned as if they were
mere trifles ? But fuppofing men fo far fen-
lible of the refpedt due to a divine revela-
Vox. III. T tion.

274 'Attending public lnJiru5iion^

S E R M. tion, that they attend the publifliing it,
XI' and ufe the outward means God hath ap-
pointed for their Inftrudion, a great deal
more remaineth yet to be done, that they
may be entitled to the bleffednefs here pro-
nounced by Solomon, to thofe who hear
wifdom. It is not merely an outward at-
tendance the word of God demandeth,
many who pay it that refpe^t, and even
profefs to believe it, yet receive the grace
of God in vain ; I^ will therefore proceed
in the

Second place, to confider what is imported
in hearing. And let us obfervc that the
fcripture reprefenteth this as the fum of that
duty and refpedl which God demandeth for
Chrift who is his wifdom, and the great re-
vealer of his will to mankind. In one of
the moft celebrated prophecies of the Old
Teflament, concerning the Meffias, this is
expreflly required with great folemnity, and
under the moil fevere penalties, Deut, xviii.
15. .I'he Lord thy God will raife up unto
thee a prophet fromthe midft of thee, like unto
7ne (faith Mofes)unto himjloallye hearken; al-
moil the fame words are repeated in iJer, 1 8.
and in the 19th it is added, and it Jlmll come
to pafs, that whofoever will not hearken unto

2 ^iy

ctid other Dutjes, recotnttiendeH, ty^

fny words which he Jlmll [peak in my name^ /SermJ
will require it oj him. When the S6n of God -^**
appeared in flefh, and entered upon his pub-
lic miniflry, a voice from the excellent glory,
as St. Peter ^ an eye and ear witnefs calleth
it, recommended him to fome of the
apoftles, and by their teftimony \j6 the
world \ti this manner, Mat. xvii. 5. T^his ii
my beloved Son, in whom I am ioell pleafed;
hear ye him, Thtis it is apparent that what«
ever is meant by hearing Ghriit the v/ifdom
of the Father, or hearing that lafl: and moft
perfedl revelation God hath given of hil
mind to the world,- it is" enjoined and en-
forced with all the authority and obliga-
tory power with which any divine precept
can be enforced. By Mofes God made his
will known to Ifrael^ and gradually pre-
pared the way by predictions and types for
the compleat fcheme of revealed religion
in the gofpel, which is the cleareil call of
wifdom to the children of men. Mofes
who was to be regarded by the people of
God, as an infpired teacher, foretelleth the
coming of another great prophet, the au-
thor of a new difpenfation, and dsclaretht
before-hand, in the name of God, that he
was to be hearkened unto under the highefl
penalty for contempt and difobedience j and
T 2 whcii

■276 ■ Attending public InftruBlon,

Serm. when this divine mefienger adlually canae
XI. into the world, God himfelf, by an exprefs
voice from heaven, commanded men to
hear him.

Now, hearings in the text, and other pa-
rallel declarations of fcripture, importeth a
ferious and attentive confideration j not mere-
ly the ufe of the external fenfe commonly
Signified by that word, but principally, a
diligent application of the mind to under-
iland the important contents of the divine
inefTage. Our bleffed Saviour, in his para-
ble of the fower, Matt. xiii. reprefenteth
fome hearers of the gofpel by the fimilitude
of ground by the way- fide, fo hard, being
conftantly trod upon, that the feed doth
not enter into it, but is catched away by
the fowls J which he thus applieth to the
carelefs unattentive profelTors of religion;
they hear indeed, but imderjland not the
ivord of the kingdojn 5 the72 cometh the wicked
o?ie, and catcheth away that which is /own
in their hearts. Their not underftanding it
is not a fimple ignorance arifing from inca-
pacity, ,or fpoken of without any regard to
the caufes of it ; for it is plain our Lord in-
tendeth to lay blame on fuch hearers, and
to charge them with guilt, which he could
not do, if their ignorance proceeded altoge-
ther

and other Duties, recommended. 277

ther from a defccfl of natural capacity ; or, Serm-
which is the fame thing in this refpeft, that ^^
it equally vindicateth them from guilt, the ^
want of fufHcient perfpicuity in the gofpel,
when compared with the rational powers of
thofe to whom it is direded. But, by not
underftanding, is meant not confidering,
which' hath juft the fame efted with igno-
rance as to any good improvement j or,
however, no other ignorance is meant, than
fuch as is the fruit of inattention, which ex-
perience flieweth us it very often is. It is
very plain that the beft ufe we can make of
our underftanding, is in a clofe and vigorous
attention ; and our progrefs in ufeful know-
ledge dependeth more upon this than any
thing elfe we can do. External informa-
tion, and hearing, in the mofl obvious fenfe,
is at firft neceifary, and may be afterwards
very ufeful, but inward application of the
mind, and fixing its thoughts upon the im-
portant objeft, is more univerfally profitable.
This is always within the reach of our own
power, and without it the other will make
no impreffion, nor can we obtain any be-
nefit by it.

This is what we are, in the firft place, to

underftand by hearing j an attentive regard

to inftrudion. Amidft the amufcments of

T 3 »

'$,tj^ jiff ending public InJlfuBion^

S^RM. a vain world, and a variety of voices found-
XI. ing in pur ears, and calling .us different ways^
the wifdom of Gpd Jla^th the firft right to
be heard, and ^yhat he prefcribeth, to be at-
tended to. A great and neccflary point is
then gained, apd a foundation laid for our
obedience} for as one fatal, and, indeed,
yery general caufe of djfobedience, js inat^
tention, when once we are delivered from
^hat, a quite contrary courfe pay be ex-
pedted. There can be little doubt but reli-
gion will make way for itfelf and prevail^ if
we let it fo far into our hearts, as to give it
a fair hearing. It may be juftly faid, no
juan was ever impious and wicked upon
inature deliberation ; and to fay otherwife is
to affront religion, and in effed: to fay the
diredly contrary to what the apoftle affirm-
eth, that if is a reajonable fervice. But
ifhough in fad: a great many who heat and
profefs religion, are fo hardened through
the deceitfulnefs of fin, that no impreffion
is made upon them, it is, we will acknow-
ledge, a reafonable demand on behalf of di-
vine wifdom, and particularly of the great
prophej: whom Qod hath fent into the
yrorld, that we fhould liften to and feri-
pufly confider what he faith j and that we
lliould try whether there be fuch truth and

fuch

and other Duties^ recommended. 279

fach importance in his dodlrines and pre- S e r m,"
cepts as is pretended. The chriftian reve- XI.
lation is far from requiring the aflent and
obedience of men without inquiring ; on the
contrary, the firfl: teachers of it always ad-
drelfed themfelves to the underftandings of
men, and appealed to their reafon, defiring
every one candidly to examine, and to judge
for himfelf J and particularly in the xviith of
the ABs and nth verfe, the Berea?is are
greatly commended, as fhewing a more no-
ble fpirit than others, in that they received
the word with all readinejs of mindy that is,
not without examination, but upon a full
trial, and after fearching carefully whether
thofe things were Jo as the apoflle repre*
fented them.

2^/y, Hearing fignifieth a fubmiffive dif-
pofition, receiving with a fuitable deference
what our heavenly Father is pleafed to re-
veal to us, giving it fuch an entertainment
as the nature of the things revealed feverally
requireth. To hear, is to turn at the re^
proofs of wifdom, to tremble at the threat*
nings of God, to hope in his promifes, and
pradife what he enjoineth j and, in general,
that we may give fuch a becoming enter-
tainment to every declaration of his will, we
muft believe them all ; Nor is this a blind
T 4 and

280 Attendmg public InJiruSlion,-

SERM.and irrational perfuafion, but fuch as we are
XI. determined to by the highefl and bell evi-
dence, having fiiil impartially examined,
and been fatisfied concerning the characters
and proofs of a divine revelation. There
cannot be a more certain principle than this
upon which our faith refteth, it is impoffibk
for God to lie. He can neither be deceived
himfelfj nor deceive us ; but he that hath
received the tejiimony of Ckrifl (to whom
God beareth witnefs by many figns and
wonders) hath fet to his jeaU that God is
true J John iii. 33. An implicit faith our
Lord juilly claimeth, that we fliould take
upon trufl whatever he hath revealed, refl-
ing on his infallibility, and cajting down
imaginations^ and every high thing which
exalteth itfef againft the knowledge of God.
Whatever difficulties there may appear in
the fayings of divine wifdom from the pre--
jjidices of men, whatever irregular lulls and
pallions may fuggell in oppofition to them,
we ought to be in the humbleft manner re^
figned to our great unerring teacher. Many,
indeed, of our Saviour's hearers were of-
fended at his dodrines and fpiritual precepts;
they objeded that his fayings v/ere hard ; they
afked how thefe things could be, and they
forfook him. But it is only our prejudices

and other Duties, recommended. 281

and paliions he requireth us to deny, thatSERM.
we may be his difciplcs ; not our reafon, -^I*
for to that he teacheth nothing contrary.
Certain it is, God doth not require us to be-
lieve a contradidion or abfurdity, or what
appeareth to be fo to our own undeiftand-
ing upon an impartial inquiry, it being im-
poffible that we fhculd really believe it ; and
to imagine that chriftianity containeth any
fuch thing, is to reproach it and its bielTed
author. If, for example, any one fliould
impofe upon us, under the pretence of di-
vine authority, fuch af principle as tranfub"
Jtantiation, which containeth a manifefl ab-
furdity, and deftroyeth the very foundations
of liuman knowledge, as we could not pof-
fibly aff;^nt to it with underftanding, we
ought not to profefs it. It is the fuggeflions
of corrupt appetite and paflions, the incli-
nations of the carnal mind, which is •en-
mity againft God, we ought to deny, in
order to the obedience of faith, not the
principles of reafon, which are originally
from God, and as truly as revelation is.

We ought, however, to make a differ-
ence between the teachers of divine truth ;
fuch as God hath fealed, and given them
fufficient credentials of their miffion from
him, fhould be fubmitted to, and their

dodjine

2^2 Attending public InftruEiion^

Seplm. do6lnne received without referve 3 but the
XI. inflru(Sions of all other teachers ought to
be examined and copipared with the authen-
tic declarations of a well-attefled revelation,
and no farther received than as they are
founded upon inquiry, by every one judging
for himfelf, agreeable to them. And thus
our Saviour, the author of our religion,
hath taught us to diflinguifh between him
and others, Matt, xxiii. 8. He will not al-
low his profefTed followers to be called, or
to call any man rabbi^ mafter, and that be-
caufe one is their teacher and mafter, even
Chrifl. To allow men an equal authority
with him, or which is in efFedl the fame,
to regard them as infallible interpreters of
his mind, is to deny him. An implicit
faith in him, is what he requireth from his
difciples, and is the very fpirit of chriftia^
nity ; an implicit faith in mep is the bane
of it.

Lafll)\ Hearing wifdom importeth an ab--
folute unreferved obedience. A multitude
of inftances might be produced to fhew that,
according to the ftile of the facred writers,
this is the fenfe of hearing God 5 and that
for this good reafon, becaufe obedience will
be the certain effed: of hearing, as it hath
been already explained. If we hear witl^

^ttentioft

and other Duties^ recommended. ^83

attention and reverence, impartially andSERM.
without prejudice, our n>inds will then fay JCI.
to the Lord, /peaky for thy Jefvant hefireth-,
and as Saul did at his converfion. Lord,
what wilt thou hcfve me to do ? J\.Cts yii. 6.
I am ready, without delay op cpnferring
with flefli and blood, to follow tfjy dif edion,
and no fooner fhall I be favoured with an
intimation of thy will, than I fhall imme-
diately prepare myfelf to do it. This rer
fpedt to Chrift our fupreme teacher, I take
to be that wherein a truly chriftian difpofi-
tion doth confift, the very fum of our duty,
at lead that which God will accept, but no-
thing lefs, according to the grace of the
gofpel. pefeds there may be, no doubt
there are, even in a heart thus difpofed,
through remaining ignorance and infirmi-
ties ; but when fuph is the habitual prevail-
ing temper, the foul hath confidence to-
wards God, as being one who fincerely
heareth his wifdom. Sincerity is to be de-
termined by the prevalence of good afl?ec-
tion$ againft the contrary ; that is, fincere
love to God which prevaileth againft the
}ove of the world 5 and fo we then fincerely
hear Chrift, when it is the fixed governing
purpofe of our hearts to follow him, what-
ibever may call or folicit ps to the contrary.

284 AttendiJig public Inftrii5fion^

Serm. I^" all men upon earth fhould prefs us to
XI. what, upon the befl: inquiry we can make,
appeareth difagreeable to his will, we ought
to forfake them and follow him 5 if our pre-
fent intereft, and the moft importunate in-
clinations of the flefh, fliould direct us one
way, and he another, we mufl renounce
them, and cleave to him. I come, in the

ThtrJ place, to confider the proper dif-
pofitions of mind, and the manner of hear-
ing and ufing all means, lignified by ivatch^
ing daily at the gates of wifdom, and 'wait-
ing at the pojis of her doors. And, firft, it
importeth a fenfe of our conflant need of
inftrudion, that we may be ilill making
farther progrefs in knov/ledge and in grace.
it is not enough that we have once entered
into the courts of wifdom, and are liited
among her votaries, that we have given a
refpedful attention to her laws, and even
obeyed them ; there is a neceffity of re-
newed continual application j and that, un-
latisfied with the prefent meafure of our at-
tainments, we fliould daily endeavour to
make farther proficiency. The wifeft and
beft men are mofl: fenfible of their defeds,
and therefore, after the example of Mofes
and Ddvid^ they inceflantly pray that God
^ would

and other Duties, recomj7ie7ided. 285

would ficw them his glory, and teach them S e R M.
his way. The apoftle reprefenteth to us XI.
the genuine fpirit of a chriftian, in the ac-
count he giveth of himfelf, moft worthy of
our imitation, Phil. iii. 12, &c. Not as tho^
I had already attained, or were already per-
fetl J but 1 follow ajter, that I may appre-
hend that for which I am alfo apprehended of
Chrift Jefus. Brethren, I count not myfelf
to have apprehetided ; but this one thing I do,
forgetting thofe things which are behind, and
reaching forth unto thofe things which are
before, I prefs towards- the mark, for the
prize of the high calli7Jg of God in Chrifi
fefus. If this be the temper: of our minds,
it will incline us to a daily attendance at the
gates of wifdom, that is, a daily ufe of the
appointed means for our increafe in know-
ledge and virtue. There is a rich treafure
of important truth in the facred oracles,
which, by fearching and a regular dihgence
in the ufe of appointed means, may be found
out, and ufefully applied for our advancing
to perfed:ion in religious virtue ; and the di-
vine Spirit, who prcfideth over means, and
gives them efficacy, intcrpofeth by his gra-
cious influence, co-operating with the facred
inftitutions, whereby they become efFedtual ;
which being the earnefl exped;ation and hope

of

^S6 Attending public InfruBion,

SERivi. of fincere chrifliahS, engageth them to i
XL conftant attendance. Befidcs a growth in
knttwledge, which is earneftly defired, as
being the foundation of increafe in every
good quality^ and abounding inl every good
work, vve ate fo apt to let divine truths flip
out of our minds, that We need to be often
ftirred up by way of remembrance^ Which
is one proper end of the holy miniftrations :
For this it was that the apoftle Peter wrote
both his epiftlesj as he telleth ns in the 3d
chapter of his fecond epiftlCj and ifl verfe ;
and he deelareth it to haVe been the proper
buiinefs of his apoftolic office, as long as he
lived, to flir up chriftians, chap. i. 12, J 3.
Wherefore I will not be negligent to put you
always in remembrance of thofe things y though
ye kmiv them^ and be eftablijhed in the prefent
truth : yea, I think it meet^ as long as I am
in this tabernacle^ to fiir you up, by futting
you in remembrance. But flill, a religious
pradice, what our Saviour calleth good
fruits, the fruits of righteoufnefs and cha-
rity, and the apoflle defcribeth as works
which are good and profitable to men, thefe
are the great end of facred miniflrations,
and fhould be our end in attending them.
Then are we the true difciples of wifdom,
and watch at her gates not in vain, when

we

and other buties, recommended. 287

We conftantly purfue the defign of reform- S e r m.
ing our lives, ilrengthening good difpofi- ^2.'
tions, corred:ing bad ones, and that we
may abound more and more in the fruits of
righteoufnefs, 'which are, by Jefus Chrijl, to
the glory of God.

2dly, Our watching at the gates of wif-
dom, and waiting at the pofls of her doorSj
that is, the regular performance of the in-
ilrumental duties of religion, requireth a
conftant care and folicitude that the benefit
of them may not be loll -, and, particularly,
a ftrid vigilance over our own fpirits and
our whole behaviour. They who wait at
the doors of the great, are always ready to
embrace every occafion of getting their bu-
llnefs done, their liomage paid, or their pe-
titions prefented} they will not amufe them-
felves with trifles, negleding their chief con-
cern, that would be very indecent in fuch
circumftances, and foolifh. When we go
up to the houfe of God, to the folemnities
of public worfhip, or ufe any other means
appointed for our inftrudlion, we ought tD
confider ourfelves as fervants in waiting,
and to be wholly taken up in the bufinefs of
our prcfent fervice, attending with earnefl
defire and a refolution of ready obedience,
every fignification of our mafter's will. Be-
hold,

28 S Attending public InJiruBion,

SERM,hoU, faith the Pfalmift, Pfal. cxxiii. 2. aS'
XI. the eyes of /ervants look unto the hand of their
mailers^ and as the eyes of a maiden unto the
hand of her mijirefsj fo our eyes wait upon
the Lord our God. But every one who re-,
fledieth on himfelf, will find, by experience,
it is no fmall difficulty to preferve fuch a
temper of mind, to watch all the avenues
of the heart, and keep it with diligence, as
Solomon advifeth, to prevent the incurfions
of vanity, and reftrain the wanderings of the
imagination, fo that the fervice of God may
be performed, and the proper defign of it
purfued without diftradtion.

'^dly. We have need of patience, which
alfo is fignified by waiting. Our progrefs
in religious knowledge and virtue is gradual.
God hath been pleafed to accommodate his
methods of inflrudion to our weaknefs j as
little children are taught the firft rudiments
of knowledge very flowly, and the fame
things muft be often repeated and inculcated
to make an impreffion upon their minds 5 io
the prophet reprefenteth the divine con-
defcenfion in communicating ufeful truths
and precepts to thofe who are flow of heart
to underftand and receive them, Ifa. xxviii.
10. For precept muft be up07i precept y pre-
eept upon precept^ line upon line, line upon

line.

and other Duties ^ recommended, 289

line^ here a little and there a little. So we Se R M^
ought to attend with unwearied affiduity XI.
the means of religion, till we obtain the be-
nefit of them. I do not fay we fliould be
patient of any thing that is finful in our-
felves, for that is not the proper objed: of
patience j and it is certain there is fin in our
imperfedlions and infirmities, intended to be
cured by the prefcriptions of wifdom j yet .
patience is the character of a contiiHiance in
well doing, as well as of enduring afiiidions,
and while we have many difficulties to
ftruggle with, arifing from temptations and
from our own frailty, wc ought not to
weary and faint in our minds, for that
will end in unaftive floth ; the gates of
wifdom will then be unfrequented by us,
or we fhall repair to them without earn-
eft defire, without fpirit and refolution,
whereby our attendance will become unpro-
fitable to us. Very often indeed fo it is,
that little fenfible advantage is obtained by
the means of Felisiion, which is always
chargeable on ourfelvcs; for the means are
in themfelves, well fitted to their proper end.
Any one who ferioully confiders them, will
fee that this is particularly the charad:er of
the chriftian infi:itutions. But from what-
ever caufe it ariletb, there is a danger of the
Vol. III. U fervice

200 Attending public tnJiniSiion,

S E R M. f^i'vice of God's being infipid and burthen-^
XI. fome to us, and of our being indifferent
and fpiritlefs in it, againft which we fliould
guard with the utmoft care, and always en-
deavour with alacrity and vigor to ufe the
means of our rehgious inil:ru<5tion and im-
provement.

Let us, my brethren, very ferioufly confi-

iider this important declaration in the text,

±

that they are blefTed who hear 'U)ifdom^
ivatching at her gates, and the pqfls of her^
doors. If wifdom be in itfelf an excellent
attainmentj the very perfection and integri-
ty of the human nature, if its ways be
pleafantnefs and peace, and will entitle us
to a great future reward, then certainly we
jfhould feek it with the greateft earneftnef9,
cry after it, as Solomon fpeaketh, and ufe
diligently all proper means for attaining
k. As they are blelTed who hear, on the
contrary, they make themfelves unhappy
who defpife inflrudiion 5 as it is faid at ver.
36. of this chapter, in the name of wifdom,
He that fmneth againft me, wrongeth his own
foul -y all they that hate me, love death-, and
yet more fully, in the firft chapter of this
book from the 24th verfe, the miferable
effedis of fuch defpite to wifdom are laid
before us, becaufe I have called and ye re-

fiift^>

and other Duties J recommended, 291

fufed^ I have fir etched out fny hand, and no SerM.
man regarded it ; but ye have jet at nought XI.
all my counfelsj and would ?2one of my reproofs
1 will alfo laugh at your calamity^ and mock
when your fear cometh ; wheji your J ear com-"
eth as defolatioft, and your dejlrubiion as a
whirlwind, when diftrefs and ajiguifij cometh
upon you j then fijall you call upon tnc, but
I will not a?ifwer 'j they fijall feek me early,
but fi:all not find me ; for that they hated
knowledge, afid did not choofe the fear of the
Lord; they would none of my counfel, they
dejpifed all my reproof-, therefore fi all they
cat of the fruit of their own way, and be
filled with their own devices. Thefe tlireaten-'
ings in their full meaning are .certainly
intended againfl: obftinate incorrigible lin-
ners ; but even lower degrees of difre-
fped; to the appointed means of inftruc-
tion are faulty, which yet do not amount
to an utter hatred of knowledge and rejec-
ting the fear of the Lord. As it is very
plain that Chriflianity rcquireth our aflem-
bling together for the purpofes of woribip,
I cannot but obferve, that fome chriflians
negledling it fo much as they do, flieweth
too great an indifference to the injun<flions
of our Lord, and to the defign of fuch
aflemblies. This is fo much the rather to
U 2 be

202 Attending public InftruBion, &c.

SERM.be taken notice of becaufe it hath for fome
XI. time been growing among the proteftants
of our dendmination. Perhaps fome may
think they cannot exped any great im-
provement in knowledge by the public in-
flrudlions j yet their declining them is an
offenfive example, tending to bring them
into difefteem and difufe among others who
both need and may receive information by
them in matters of the greateft moment.
Belides, a well-difpofed mind may bear (and
think it no difagreeable entertainment) to
be ftirred up by way of remembrance, by
the repeating and inculcating ufeful truths.
And coniidering the many avocations we
have from pious exercifes, it may not be
unprofitable for the beil and wifeft, jointly
with their fellow-chriflians, at fet-times to
engage their folemn attention to the things
of religion, and endeavour to excite good
affedions in themfelves, which may contri-
bute to their defence againfl the returning
temptations of the world. On thefe ac-
counts, I cannot but wifh, for their own
fakes, and for the common edification of
the churches, that chriftians were more ear-
ned and conftant in attending the public
inftrudions of wifdom, a7jd 'isoatching at her
gates,

S E R-

[ 293 ]

SERMON XII.

Walking with Wise Men, a Means
of attaining to WISDOM.

PROVERBS XIII. 20.

He that walketh with wife men^ JJ^all be wife.

I Have propofed to your confieratlon, from Serm.
feveral pafTages in this book, fome ne- XII.
celTary qualifications and rules in order to
our attaining true wifdom, and to our efla-
blifhment and growth in it : The lafl I in-
fixed on, was, the diligent ufe of the means
God hath inftituted for this end. Divine
wifdom crieth, and imderjianding hath lift-
ed up her 'voice, as this author fpeaketh,
that is, God hath given a gracious revela-
tion of his will, fent meflengers into the
world, and eftablifhed a public order for the
inftrudtion and reformation of men ; and
on our part the mofl: fubmiflive refpe(ft
is due to his appointed method ; hearings
watching at the gates of wifdotn, and wait"
ing daily at the pofts of her doors ; or a
U ^ reverent

294 Walking ivith JVife Men,

S E R ivi. reverent attendance on the folemnities of re-
XII liglon, receiving Vv^ith a fincere purpofe of
^''^'y'^ conforming our lives to it ; all w^hich we
fhall find upon an impartial enquiry to be
the W\\\ of God, and hoping v^^ith an earneft
expectation, and patient waiting, for the in-
valuable benefits he hath promifed to com-
piunicate to men by the methods of his
grace.

I propofe now to confider it as a good
expedient for our becoming virtuous, and in-
creafing in virtue, that we fhould deiigned-
ly, and of choice, affociate with virtuous
perfons, and fhun as infedious the fociety of
the wicked. ^He that walketh with wifi
men J fi:all be wife, I fl:iall,

I. Endeavour to fhew you what it is to
walk with wife men, in the fenfe of
this text.

II. The influence of it to our attaining
wifdom.

Firft, What it is to walk with wife men ^
and I take it to fignify, that we fhould chufe
perfons of that charader for our intimate
friends, and voluntarily join in their company
and converfation. A man may be carried,
pr forced to go, contrary to his inclinations ;

but

a Meajis of attaining to JVifdom. 295

but walking is the motion which oneSfiRM,
choofeth. As the general tenor of a man's Xll.
defigns, and the courfe of his free ad:ions,
is, by the facred writers, defcribed under
the notion oi his ivalk-, to walk with a
perfon, in their ilile, denoteth a friendly-
communication and delightful fociety, tak-
ing him into our councils, intimating our
difficulties to him, feeking his advice, an4
depending on his aid.

Thus it is, that the fervants of God walk
with him, and, in proportion to their capa^p
city of mutual good offices, fo they walk
with one another. It followeth then, that a
mere involuntary prefence with the vicious,
or being unwillingly deprived of the fociety
of the good, is not a trefpafs againft the
rule here recommended. The iirft of thefe
cafes will not make us thofe companions of
the wicked, v/ho are threatened with de-
llrudion in the lail words of this verfe, the
companion of fools JJjall be dcftroycd ^ nor is
the other, being neccffjrily and unavoidably
deprived of the fociety of good men, a
culpable neglect of the means to get wif-
dom. Providence may appoint a good man's
flation among linners, perhaps, for the
trial of his integrity, or that he may be a
wUnefs againft their crimes. Noah had the
U 4 affli'^ioiA

296 Walkhig with Wife Men^

6 E R M. afHicflion to be in a world of the ungodly,

XII. when a mighty torrent of iniquity and pro-
fanefs brought on a flood of waters which
overthrew their foundation^ as it is exprefTed
in the book of Job ; and juft Lot lived in
Sodom ^ wh^rt his right eoits Joul ivas vexed i?i
feeing and hearing every day, the filthy con-
verfation of the wicked. Surely it was not
imputed to thefe excellent perfons as a fault
that they did not walk with wife men, when
there were no wife men for them to walk
with ; and fo far from being the guilty com-
panions of fools, who {hould perifh with
them in one common deftrudion, God
marked them out to a peculiar falvation ;
and having made their hearty but ineffedtual
remonftrances againft the prevailing wicked-
nefs of the times and places they lived in,
they were preferved from the ruin which
came like a whirlwind on finners by an ex-
traordinary divine interpofition.

Again, fometimes the beft men converfe
familiarly with the wicked, and it is ne-
ceflary for them to do fo, yet without a
participation in their crimes. On the con-
trary, it is their delign and afliduous endea-
vour to convince the unrighteous of their
errors, and reclaim them from their follies.
Thus our .Saviour converfed with publicans
3 an4

a Means of attaining to Wifdom. 297

and finners, though he was holy, harmlefs, S e r m,
tmdefikd, and feparate from finners. This XII.
was indeed imputed unto him as a fault by
the Pharifees, who placed religion wholly
in external forms, and valued themfelves
upon an appearance of fandlity, whereby
they were diflinguifhed from others, whom
they fupercilioully defpifed i but our Lord
vindicateth his condudt upon the very beft
principles, the moft perfedl zeal for virtue,
and charity to men. After him, the apo-
ftles, imitating his example, and infpired with
his fpirit, laboured inceflantly for the con-
verfion of an ignorant and a corrupt world ;
and inftead of being infeded with the folly
of thofe they converfed with, they were the
fuccefsful inftruments of making many wife
and turning them to righteoufnefs.

Befides that noble defign which religion,
far from difallowing, urgeth us earneflly to,
as the very beft we can purfue, I mean, to
endeavour by wholfome counfels, as well as
a good example, the converfion of finners
from the error of their way ; befides this,
I fay, the prefent ftate of human affairs
requireth that we affociate with men of
all characters. Civil communities, fo ne-
cefTary for the prefervation of order and
peace in the world, are made up of good

and

29S Walking with Wife Men,

S E R M. and bad 5 good offices of fellow citizens, and
XII. a corefpondence for the pupofes of fociety,
are not appropriated to the wife, though it
is certain they are the mofl ufeful members,
in proportion to the meafare of their wifdom
or virtue.

Nay, in nearer relations, fcarce is there
any fo happy as to be free from the company
oi fools \ even families are feldom fo well
conftituted but that the virtuous are joined
in thern with the froward and vicious j yet
in fuch cafes it doth not become immediately
our duty to difcharge ourfelves with violence
from the obligation, and break off all oc-
cafions of fuch correfpondence ; on the con-
trary, the fcripture, in fuch a cafe, prefcribeth
patience, meeknefs, and compaffion to the
evil. The apoftle diredleth chriftians to
carry it fo to their fellow profeiTors of the
gofpel, whofe immoral lives difhonour it,
as to teftify an abhorrence of wicked prac-
tices, and to preferve themfelves from in-
fedtion by ill example, i Cor. v. 1 1 . I have
written to yoti, not to keep company^ if any
man that is called a brother (that is a chrif-
tian) be a fornicator, or covetous, or an ido-.
later, or a drunkard, or an extortio7ier,
with fuch an one no not to eat : He carrieth
fo far as to the avoiding, v/hen it can be

donCj

i

a Means of attaining to Wifdom. 299

done, the offices of civil friendfliip withSERM.
fcandalous chriflians 3 not that we (hould XII.
imphcitly follow the decrees of the church,
and fliun the company of thofe flie excom-
municateth ; but every man judging for
himfelf, purfuant to the rule in my text,
is for his own fake to avoid the intimate
conversation of thofe whom he plainly feeth
to be wicked, that fo he may efcape the
contagion of fin : And yet when the apoftle
diredteth chriflians to fhun the company of
the vicious, that mufl not proceed from ill
will, nor fhould be attended with bitter
wrathful reproaches, and marks of contempt,
which are very oppofite to the fpirit of chri-
ftianity ; it fhould rather flow from a cha-
ritable defign to reclaim the offender, for
thus he elfe where direcfteth, 2 7/6^ iii. 14.. If
any man obey not our ivordby this epiflle (that
is, the moral precepts of the gofpel which he
had recommended) note that man and have
no company with him^ that he may be ajhamedy
yet count him 7iot as an enemy, but admonijh
him as a brother. But in the place before
referred to, i Cor, v. the apoftle plainly
flieweth, that he did not mean to forbid all
kind of correfpondence with, or denying
the offices of humanity to bad men, only
that we fliould for the honour of our pro-

2 feffion

300 Walking with Wife Men,

Serm. fefHon difcountenance vice in profefled chri-
XII. flians j for faith he, at the loth verfe, not
altogether (to abilain from the company of)
the fornicators of this worid, or the covet-
ouSy or extortioners, or idolaters, for then
muft ye needs go out of the world.

On the other hand, it is not to be fup-
pofed that the mere advantage of any man's
providential fituation will entitle him to
the benefit of walking with wife men. His
lot may be with the bcft and moft virtuous J
without any good defign on his part, or I
without any other views than to his fecular
intereft, and therefore without any advantage
to his obtaining wifdom. The queen o^ Sheba
celebrateth the felicity of Solomon's fervants,
becaiife they flood before him, and heard his \
wifdom ; but if any of them was not in-
duced to make that happy ftation his
choice, from a defire and profped of in-
ftrudlion in virtue, but merely for the ho^
nour and outward emolument which attend-
ed his place, there was nothing praife-
worthy in his being fo near that wifeft of
men, nor did it fhew any difpofition to be
wifer and better.

Upon the whole, to underftand what it
is to walk with the wife, we muft return
to what I faid at firfl 3 it is voluntarily to

aflbciate.

a Means of attaining to Wijdom, 301

aflbciate, and of choice enter into intimacies S e r m.
of friendfhip with them. The general in- XII.
clination of mankind df -ermineth them to
fociety, and this natural inclination exerteth
itfelf not only in forming particular aflbci-
ations, fuch as civil communities larger and
lefler, and families, for fpecial ends in life ;
it engageth us to converfe together for mu-
tual fatisfadion. Thus we find, univerfally,
men of all capacities and conditions fliew a
defire of converfation, though very different,
according to the diverfity of their tafles,
occafioned by education, degrees of under-
ftanding, prevailing affecStions, and outward
circumftances. There is none even in the
loweft ftation, and of the weakeft under-
ftanding, and whofe difpofition to fociety
hath been the leail improved, but incline to
company of feme fort or other j none of
fuch a contemplative genius, or that can
befb entertain himfelf in folitude with his
own meditations, and even the higheft plea-
fures of felf-refledion and devotion, but that
he needeth converiation both for his im-
provement and pleafure. There is no man
fo full of himfelf, and who hath fuch a
high conceit of his own fufficiency, and
contempt of others in comparifon with him-
felf, but he will find himfelf obliged, fo

flrong

302 Walking with Wife Meriy

Serm. flrong is this propenfity of human nature,
-^^■*-' to defcend fometimes from his heights of
pride and vanity, to a friendly communica-
tion with his fellows.

But this general inclination, or inftindt I
may call it, exerteth itfelf freely, and, as I
obferved before, with a great difference ^
and it is the agreeablenefs of character and
difpolition which diredeth our choice. The
fenfual, the men of bufincfs, the curious
triflers, the learned, and the pious, join
with one another, and take pleafure in con-
verfing together. To walk with wife men,
then, or with the virtuous and good, is to
iingle out perfons of that character, in pre-
ference to all others, for our intimate com-
panions.

And, in the next place, it mufl: import
the improvement of converfation for the
purpofes of wifdom. If men of that cha-
radler, in any inftances depart from it, and
converfe fooHflily, fpending their time in
trifling vanity, or much of it in an indiffe-
rent manner, about the affairs and innocent
amufements of life, as often they do, in fo
far they do not walk together as wife men,
or to the purpofes of wifdom ; though I do
not fay that, in all the cafes mentioned,
they ad: inconliflently with their general

character ;

a Me am of attaining to Wifdont^ 303

character i and, no doubt, the flridtefl vir- Serm.
tue alloweth them, at proper times, to con- -^^I*
verfe together about worldly affairs and law-
ful recreation ; but what 1 think the text
chiefly importcth is, that wifdom and virtue
fliould be the principal fubjed, and the main
delign of their focial communications.

Farther, it follows, that in all our volun-
tary aflociations, even thofe which are en*
tered into for the purpofes of this life, our
choice fliould be determined with a regard
to virtue, and fuch perfons taken into our
company as are wife, fo far as the ties of
nature and providential circumflances wiU
allow. A good man may have his lot afiigned
him by providence among the wicked, and
in that cafe it muft be his endeavour to pre-
ferve his integrity j but he would make it his
choice rather to be in a place where he fliould
be lefs expofed to temptations, and where
the pradlice of virtue is not difcouraged, but
promoted rather, by well-difpofed fociety.
A wife man may have domeftic alfociates
of a contrary character, as parents or chil-
dren ; but in voluntary relations he fliould
be careful to enquire into the difpofitions of
the perfons he joineth with, and his care in
this fliould be proportioned to the intimacies
of the friendfliip to be contra<5ted. Sokmon

himfelf

'^04 Walking with Wife Men,

Serm. himfelf was not wife enough in the affinities

XII. he made, by fome of which he was en-

fnared and drawn away from the paths of

wifdom. His pious father made an excellent

refolution, Ffal. ci. 4, 6. Afrowdrd heart

Jhall depart from me, I will not know a wicked

per f on. Mine eyes f mil be upon the faithful

of the land, that they may dwell with me.

Thus I have endeavoured to (hew you what

it is to walk with wife men in the fenfe of

this text ', I come, in the

Second place, To confider the influence
and efficacy of it as a means for our attain-
ing wifdom. It is certain that company
hath a great (hare in forming the tempers
and manners of men, experience abundantly
demonftrateth it. Any one who is acquainted
with the world, and hath made it his bu-
iinefs to ftudy mankind, will fee that their
way of behaviour, even their likings and
averfions, depend in a great meafure on the
fociety they have been the moft converfant
with J and this goeth fo far as to their moral
difpofitions j I do not fay neceffarily and uni-
verfally, for there are fome io obftinately
wicked and perverfc, as to defeat the efficacy
of the beft converfation and example, as well
as all Other means for reforming them ; and

fome

a Means of attaining to Wifdom. 305

fome rare examples of virtue, who haveSERAt.
made a fuccefsful ftand againft the ftrongeft XII.
temptations, and maintained their unrpotted
innocence againft the infe(5tion of the worll:
company, the prevailing corruption and im-
piety of the worfl times and places wherein
they have hved. But, generally fpeaking, it
is not fo 'j which is fufficient to our purpofe,
that is, to Ihew that walking with wife men
is one ufeful means of acquiring wifdom,
and to keep company with fools is the way
to be corrupted.

But to explain the nature of this influence
more particularly, I think it muft be attri-
buted to two caufes j iirft, a defire to be
agreeable to thofe we familiarly converfe
with J and, fecondly, the force of example.
Firft, a defire to be agreeable to thofe we
converfe with 5 and this we find to* be very
powerful in human nature. Who is there
of mankind that doth not love approbation ?
A great part of our adtions are thus only to
be accounted for, without any profpecfh of
advantage to ourfelves ; nay, when we are
fure of difadvantage to our private interefi:s,
and when the bed principles of adlion are
very weak and little regarded, we do a great
many things merely to pleafe others, and
gain their efleem. Intereft is denied, even

Vol. III. X life

3o6 Walking with Wije Men,

S E R M. life facrificed, and confcience proftituted for
XII. this end. Very often the defire operateth
ilrongly in fecret, and when we ourfelves
do not attend to it ; but if we narrowly exa-
mine a great part of our condudl, we fhall
find there is no other reafon to be given for
it. In the modes of living and outward de-
portment, which take up a great deal of
our thoughts and cares, what other view is
purfued than conforming to cuflom ? what
other rule than fafliion, which has really no
other flandard than the general approbation,
or the judgment, it may be, the humour
and caprice of perfons who are more emi-
nent, and therefore efleemed. The original
defire itfelf was planted in the human nature
for excellent purpofes, and, if duly regula-
ted, is very ufeful to engage us to one an-
other fpr our common advantage, and to
direct and flrengthen us in the pradlice of
the focial virtues. The defire of approba-
tion rifeth yet higher in ferious and thought-
ful minds, who have a jufl fenfe of the di-
vine majefly, believing that he feeth them,
and is perfe(5lly acquainted with all their
ways, even the moft fecret motions of their
hearts, and therefore form their difpofitions
and condudt to pleafe him. This is what
the fcripture calleth 'walking with God, and

walking

a Means of attaining to Wifdom, 3 07

^walking before him-, and in proportion asSERM.'
this inftind of nature exciteth itfelf towards XII,
all intelligent beings with whom we are
converfant, and in whofe prefence we arc,
their afFedtions and characters mufl have a
great influence in the forming of ours, whe-
ther they be good or bad. And thus it ap-
pearcth that the choice of our intimate
friends, to whofe obfervation we lay our-
felves and our manner of life moft open, mufl
very much contribute to the forming of our
difpolltions, and regulating our whole be-
haviour.

But, 2dly, this is to be attributed to the
force of example. As the pronenefs of man-
kind to imitation is very well known, good
examples are propofed to us in fcripture as
an help to the practice of religion. The
apoftles call upon chriftians to be the fol-
lowers of them, whofe lives are indeed
bright patterns of every thing that is pure,
and true, andjuft, and honeft, and lovely;
and they fet before us fhining precedents in
the lives of the ancient faints, that being
compared about with fo great a cloud of wit ^
nejfes^ we may lay afide every weighty and
the fm which doth eafily befet us^ and run the
race fet before us. If we confult experience,
we may fee the force of example in others,
X 2 and

jqS Walking whb Wife Men,

Se Ri^. and feel it in ourfelves ; the things to whiel^
^JI« we were merely indifferent, perhaps difin-
clined, or thought them fcarcely pradicable,
when we fee them done before our eyes, we
are immediately inflamed with a deiire of
doing them ourfelves. As to the pradice of
virtue, in particular, the influence of exam-
ple may be thus accounted fory it is ren-
dered familiar to us, and appeareth very
amiable when fet before us in fuch a lively
and affedlng manner. As a good pidture
ftriketh the mind v/ith a greater force, and
giveth a more hvely idea of the obje(5l x^
prefented by it,, than any defcription by
words can do ; fo to reprefent religion in pre*
cepts, doth not fo powerfully move the af-
fections as when we fee it delineated in life.
The beauty of holinefs mufl: appear very great
to any one who underftandeth it, and power-
fully attract the de fires j but in the pre-
fentimperfedlion of human nature, and whenv
we have fo many contrary inclinations, this
prejudice lieth againfl it, that it feemeth
extremely difficult,, which prejudice is re-
moved by example j for we are thereby
convinced, that it is not a lovely phantom,
made to entertain a curious imagination, but
that there is a reality in it, and that it is
pradlcable in human life. The example of

God.

/7 Memts of aitatning to Wijdom, 3*c^

God is propofed to US' in fcripture as theSERWt.
moft unexceptionably worthy of our imita- ^-ff •
tion J be ye hol)\ faith the Lord^ as I am
holy ; and the example of Jefus Chrift, which
Cometh nearer our cafe, for it fheweth us
virtue pratftifed to perfedlion in the human
nature j and all that humility, meeknefs, pa-
tience, refignation, zeal, and charity, which
he recommendeth to ils, fhewn to us in life,
under the greateft trials and moil grievous
fufferings : But ftill it feemeth to be a kind
of excufe for our coming far fhort of that
perfedl pattern, that we have many frailties,
irregular defires and pafTions, from which
he was alto2;ether free. And therefore to
cut off all handle of that fort, all pretence
whereby we might imagine ourfelves dif-
charged of the obligation, we i fee the rules
of religious virtue reduced to pradice in meri
of like paffions, who alfo were compaJJ'ed
about 'with injirmities. Though their ex-
ample is but imperfe(ft, yet it is very worthy
of our imitation, and moft fenfibly reproach-
eth our failures. Muft it not carry ftrong"
convidliion to fee men, naturally weak as we*
are, liable to the fame temptations, to va-'
nity, fenfual affedtions, pride, fear, and
wrath J to fee thenri conquer their moft ve-'
hement felfi/h defires, and their ftrongeft paf-
X 3 fions ?

310 Walking with Wife Men,

S E R M. fions ? What pretence can there be for our

XII, defedts ? they had as exquifite a fenfe of
pleafure, of pain, of profit, and lofs, of ho-
nour and difhonour, as we; yet have over-
come their mofl violent corrupt inclinations,
and overcome the world by their faith, and
through the influence of the gofpel motives.
Had they the afliftance of divine grace ? the
fame affiftance is offered us. Did they know
kow to be abafedy and how to abound \ and
were inftru^ed to be fully and to be hungry ;
to abound y and to fuffer need; in every fiat e
to be content y as St. Faul fpeaketh of him-
felf, mi. iv. 12. who faith expreflly, at the
33 th verfe, he could do all this through Chrifi
flrengthening him ? The fame Lord is able
and willing to ftrengthen other of his fer-
vants J he is rich unto all who call upon hinjy
his grace is fu^cient for theiiiy and his
flrength made ferfeB in their weaknefs.

It is farther to be obferved, to the pur-
pofe of the text, that flill the nearer the ex-
ample is, the greater force it hath. The
diftant report of confeffors and martyrs,
their heroic atchievements and fufferings,
the mofl grievous perfecutions for the caufe
of pure religion ; and rather than make
fhipwreck of faith and a good confcience,
though they are much more illuHrious, yet

may

a Means of at tattling to Wijaom, ^ 1 1

may not affed: us fo fenlibly, nor can be S e R m.
fuch conftant remembrancers to us of our X^^-
duty, as the lefs celebrated inftances of piety
and virtue in our own familiar acquaintances :
Their good converfation every day upbraid-
eth our faults j and befides their words,
which it may be expeftcd will convey in-
ftrudion to us, and tend to recommend re-
ligion, and be, as the apoftle faith, fuch as
may be to the ufe of edifying, and minijier
grace to the hearers: Befides this, I fay,
their practice itfelf is a friendly admonition
to walk, as they do, circumfpecftly, blame-
lefs J and harmlefsy in the midji of a perverfe
generation.

Thus the advantage of walking with wife
men is very evident, in order to our be-
coming wife and virtuous ; as on the other
hand, the pernicious tendency of chuling
the company of fools, will appear to any one
who conlidereth it. As the good works of
iincere chriflians fhining before men, induce
them to glorify God, to acknowledge the
reality of religion, and fo fall into the prac-
tice of it ; the evil works of bad men, efpe-
cially who make a religious profefTion, have
the diredly oppofite tendency, namely, to
perfuade carelefs unattentive men, that virtue
is but an empty fhadow, for which it is not

X 4 rea*-

312 Walking with Wife Men,

S E R M. reafonable to forego what they think the
XII. fubftantial, that is, the fenfual enjoyments
of Hfe 5 and that a vicious is more eligible
than a religious courfe. How many are
there who have at firil fome good fenti-
ments, and feeble virtuous inclinations, who
flartle at ill adions, and are afraid to venture
upon them, and yet by feeing the wicked
practices of others, which by degrees be-
come familiar to them, they overcome their
fears, and at laft get an impious courage to
commit the greateil iniquities ? Thus it is
that milled finners haften to their ruin, and
ijeing the companions of fools are defiroyed.

I ihall now, in conclufion, make fome
practical reflections on what hath been faid.
And, firfl^ we may obferve that wife, that
is, virtuous and good men, are a great blef?
iing to the world, though they are frequently
defpifed in it 5 their condition often expo-
feth them to neglect and contempt, becaufe
they are poor j thus Solomon obferveth, Eccl.
ix, 16. T^he poor man's wifdom is defpifed,
and his words are not heard -, their virtue it-
felf is hated by the ungodly, becaufe it gall-
eth them by condemning their own follies ;
and yet really they are the moft ufeful to
mankind. It is on their account provi-
dence regardeth the places where they live,

over-

a Mentis of attaining to Wifdotn. ^15

overfpread with wickednefs ^ and God de- S e r m.
ferreth his anger, fo that tranfgrefTors are XII.
not cut off. But efpecially, becaufe by their
good lives they are the moft efFedual preach-
ers of righteoufnefsj and continually folicit
men to reform. If religion be the greateft
good to the world if it did generally obtain,
then they who, efpecially, and in the moll
effedhial manner, promote it, are the mofl
beneficial to mankind j and ftill it is to be
hoped, that when providence continueth
fuch means of reformation, it is with a gra^
cious defign to make them fuccefsful, and
do fome great good by them -, but, indeed,
when they are taken away, it is a fatal prog-
noftic. The holy Pfalmift, therefore, re-
gretteth this as a moft deplorable cafe, which
none could remedy but God himfelf, Pfal,
xii. I . Helpy Lord^ for the godly man ccafeth,
the faithful fail Jrotn among the children of
men : And it may well be feared that it
hath a difmal portendency of worfe times,
if fuch perfons are taken away ; Jfa. Ivii. i .
'The righteous perifeth, and no man layeth it
to h$art^ and merciful men are taken away,
none confidering that the righteous is taken
away from the evil to come. But when vile
men are exalted, when they grow in power
5 and

oj^ Walking with Wife Metty

S ER M. and Influence, the world then groweth quick-
XII. ly woife, and all things tend to ruin : For,
2dly, I infer that bad men are not only
ufelefs to the greatefl purpofes of life, but
mifchievous in fociety. There cannot be a
character more juftly abhorred by mankind,
than that of a perfon who is publickly hurt-
ful ; our benevolence to fociety, to one's
country, or other communities, fill the heart
with indignation againft him, as thofe ex-
cellent principles claim a peculiar eftcem for
the good patriot, and the lover of mankind.
Now, certainly, he is a public nuifance, who
by an open profligate life, debaucheth the
world as far as he can, and draweth multi-
tudes with him to ruin 5 and the more
exalted his ftation, and confequently, the
greater his influence is, flill he is the more
pernicious. Outward appearances dazzle
the multitude j magnificent titles, a fplen-
dld equipage, and fuch like glaring things,
procure a great deal of refped: ; but ftrip
him of thofe falfe ornaments, and what a
poor charadler, how defpicable, nay, a com-
mon peft, is a wicked great man, hafting
to his own.deftrucSion, and hurrying thou-
fands along with him ? And let this be ap-
plied by others of foolifh and irregular lives,
thQ influence of whofe example is propor-

tionably

a Meam of attaviing to Wifdom. 3 1 5

tionably hurtful in lefler affociations. How S e r M,
deeply fhould it afFcd the hearts of finners, XII.
that inftead of being ferviceable, they have' -~^
been mifchievous to families and other fo-
cieties in which they were joined, efpecially
thofe in fuperior relations, whofe inftruaions
and good examples might be very profitable ?
How many parents, and others in ftations
of authority, who by living well, and by
care in the management of children, and
fuch as are committed to their truft and in-
fpedion, might be the happy inftruments
of forming them to virtue, on the contrary
lead them" headlong to all manner of wick-
ednefs, and to deftrudion at lafl ? I will ,
only add, in the

Lajl place, That we ought to be very
careful in the choice of our friends and in-
timate companions. Friendfhip is certainly
©ne of the greateft and nobleft plcafurcs of
life ; they who are utter ftrangers to it have,
indeed, but a low tafte of life, and have not
experienced its bed enjoyments: But it is
not every kind of familiarity among men,
that is worthy the leered name of friend-
fliip J when it is abufed to mean and un-
worthy purpofes, or is founded on felfifli
corrupt affections and pafnons, it is then not
only vicious, but humouiTome, precarious,

3 ''""^

^i6 Walking with Wife Men^ Sec.

Serm. and unconftant, yielding no folid and abid-
XII. ing pleaiure. Friendfhip founded in wif-
dom, and improved to the purpofes of vir-
tue, carrieth in it the beft fentiments and
afFedions, and the truefl; and higheft plea-
fures that the human nature is capable of,
and which will lafl to the utmoft duration
of our beings, even to perpetuity. If then
we be fenfible of our own frailty, and our
danger of declining from the right way,
fliould we not avoid the intimacies which
may betray our integrity, and expofe us to
many temptations j and, on the contrary,
chufe thofe which may be the means of
correcting bad difpofitions, and ilrengthen-
ing good ones, and by which we may rea-
fonably hope for daily good inftrud:ions,
and an example to be fet before us, which
fhall tend to our furtherance in every chri-
flian virtue ?

3 ER-

f 317 ]

SERMON XIII.

The Foundation of Confidence
towards GOD, explained.

I JO HN III. 19, 20, 21.

A?id hereby ive bioiv that we are of the truth,
andfiall ajjiire our hearts before him. For
if our hearts condemn us, God is greater
than our hearts, and knoweth all things.
Beloved, if our hearts condemn us not^ thm
have ive confidence towards God.

NOTHING can poffibly be of greater 5 e r w.
importance to men, than to know XIII.
how they may obtain the divine approba-
tion, and upon what grounds they may hope
for it; confequences of the lail moment to
our happinefs cr mifery depend upon it -,
if God juftifieth, who is he that condemn-
eth ? There is no fuperior tribunal to reverfe
his decrees, nothing to be dreaded from any
adverfe power ; if he condemneth there is
no defence againft his wrath, and who
knoweth its power ? It can reach to the

whole

3i8 ^he Foundation of

Serm. whole of our being, and to a length of dd-

XIII. ration beyond what the jealous felf-con-
demning mind can imagine. Now, feeing
God, as the governor of mankind, hath
given them a law (he was written it in their
hearts, and at fundry times, and in divers
manners revealed his will to them) we juftly
infer from his moral perfedlions, that he
will judge them according to that law, re-
warding the obedient, and punifliing the
difobedient. But the queftion is, whether
there be any rule whereby we may judge
beforehand what fentence we are to exped: ?
And if there be any fuch rule, and a poflibi-
iity of arriving at certainty in this judgment
concerning ourfelves, here is the proper fub-
jed: of our mofi; folicitous inquiry. Who
would not employ all the powers of his
mind in a matter of fuch concernment, pofl-
poning all other affiiirs as trifles in compari-
fon ? Who would not apply himfelf with
the greatell: earneilnefs to the trial of this
one point, if it is to be known, what fen-
tence he is to exped: from the righteous and
moft awful tribunal of God, and upon what
terms he is with the judge of the world ?
What inward confidence and fecurity of
mind, what comfortable enjoyment even of
his prefent exiitence mull the man poilefs,

who

Conjidence towards God, explained, 3 1 9

who hath the foHd hope of being acquitted S e r m.
by his fupremc ruler, perfedly wife, power- ^l*^*
ful, and juft, in whofe favour is Hfe ? On the
contrary, what horror, trembhng, and con-
fuiion, muft feize the heart which is even
fufpicious of being difapproved by him, and
hath the foreboding apprehenfions of a fu-
ture condemnation ?

The apoftle hath preremptorily deter-
mined this matter in my text, fhewing us
upon what grounds we may aflure our hearty,
before God, as he fpeaketh, that is, fatif-
fy ourfelves that we are entitled to his ac-
ceptance, as knowing that we are of the
truths or have fulfilled the obligations to
obedience we are under, according to the
true intent and meaning of 1 h law : and
then he explaineth himfelf more fully by
laying down this general docflrine, that the
teftimony of our own confciences is the
only juft meafure of our expectations from
God ; if they condemn us, as wilfully and
wickedly tranfgreffing his law, and coming
(hort of that duty which he requireth, we
have nothing to look for but his difpleafure 5
for he is greater than our hearts, which are
immediately fubjed: to his judgment, more
impartial than they -, and he knoweth all
things, all the fecret infincei^ity which is in

them.

320 The Foundation of

Serm. them, and every aggravating circumllancc
XIII. which atendeth our offences. On the other
hand, if our hearts do not condemn, but
acquit us, then we have confidence towards
God J we may enjoy inward ferenity, and
can look to the fuperior divine tribunal
without terror ^ we are perfuaded that the
fervices we now perform are acceptable to
him, which feemeth to be the apoftle's
immediate defign,^ for he addeth, ver. 22.
and whatever we ajk, we receive of him,
becaufe we keep his commandments^ and do
the things that are pleafmg to him -, not that
he will grant us every thing we defire,
which may not be befl for us -, but that he
will accept our dutiful addrefl'es, and beftow
thofe bleffings, which his infinite wifdom
ieeth fitteft for us ; and upon the fame foun-
dation, v^e fhall have boldnefs in the day of
judgment, as this facred writer elfewhere
fpeaketh, we fhall not be afraid of Chriil's
coming, in the glory of his Father, to pro-
nounce the lafl decifive fentence, which
fliall finally determine the condition of every
man. It is true, the preceding context re-
iateth particularly to charity, which St.
*fohn^ after the example of his great mafler,
earneftly recomraendeth in all his writings;
he layeth a mighty ilrefs on the love of the

brethren j

Cofifidt'jiCe towards God^ explained. 321

brethren ; by it we know that we arepaj]cdfrofn% r. r ^!f .
death to life 'j and while the oppofite difpofition XIII.
ruleth in the hearts of men, they abide in
death 5 that is, in a ftate of fervitude to fin,
and liable to the wrath of God as tlie punifh-
ment of it : By charity we imitate God, who
is love ; and when it is warm and vigorous
in the heart, exprefTing itfelf in a<£ls of be-
neficence, we {hew a j-uft lenfe of that love
which he hath fo glorioufly manifefted to
us, in fending his Son to die for our redemp-
tion ! But all this is not to be underflood as
if charity, were the whole of religion, and
our hope towards God were founded on it iii
exclufion of other virtues : Charity doth not
hide a multitude of fins in this fehfe, that it
maketh amends for them, and, by its nierit
in God's fight, procureth the forgivenefs of
them. There is an abfolute neceflity, in or-
der to be approved of God, that we be jull,
and temperate^ and patient^ and godly, as
well as charitable; and our Saviour's dodrine,
which his beloved difciple did not intend to
contradict iSj Johnxiv. 2^. He that hath 'my
commandments and keepeth them^ not one or
fome, but all of them, and they enjoin uni-
verfal righteoufi:iefs, he it is that loveth me^
end he Jhall he 'loved of ??iy Father^ and
I will love hi?n; without that we cannot
Vol, III. Y ailurc

222 ^h^ Foundation of

Serm. allure our hearts before God; and orrr
XIII. knowledge of k is juft the fame thing as
knowing we are of the truth. The plain
meaning,, therefore, of the text is, that if
our hearts witnefs for us, that we are iincere
in doing the will of God, or keeping his
commandments, then we have confidence
towards him ; but if they witnefs the con-
trary, that we wilfully -and wickedly break
his laws, then the conclufion concerning our-
felvcs is alfb diredtly contrary, namely, that
we have no reafon to hope for his approba-
tion, but to expedt his difpleafure. This is
the dodrine which I ihall endeavour in the
following difcourfe to explain and eftablilh ^
and then I fhall draw fome inferences from
it, which, I think, are of great importancf
and ufefulnefs.

I am fenlibk this doctrine needeth expli-
cation, when we apply it to the prefent ftate
of human nature 5 a ilate of infirmity and
imperfection, and to minds ignorant and
weak, prejudiced and unattentive ; and yet>
I believe it may, notwithftanding all thcfc
difadvantages, be reduced to fuch a cer-
tainty, that every man who is truly difpofed
to do it, may be able to pafs a right judg-
ment upon his own ftate, his own temper and

adions^ whether they are approved of God

or

Confidence towards God^ explained. 323

or not J in order to which, I (hall lay down Serm.'
the following propofitions. XIII.

Firjly That the approbation and the con-
demnation of our own confciences, upon
which our hope towards God and the fear
of his difpleafure depend, do not relate to
abfolute innocence, and to every thing which,
ftridly fpeaking, may be called finful. If
the queftion were concerning finlefs perfec-
tion, and concerning every kind and degree
of moral evil, no man's heart could acquit
him ; for there is not a jufi man that Ui)eth
upon the earthy and fmneth noti The fame
apoftle in this very epiille teacheth us, that
if lue fay we have no fin^ we deceive our-
feheSy and the truth is not in us. So far ,
from knowing that we are of the truth, and
alTuring our hearts before God, by pretend-
ing to an unfinning obedience, men making
fuch a prefumptuous claim, fhew only their
ignorance of themfelves and of the truth,
not their innocence 3 for the very beft, who
are always jealous over themfelves with a
godly jealoufy, and look the moft ftri<5tly
into their own hearts and lives, are always
fenfible of their own frailties, and that they
could not abide a trial by God's all-fearching
eye, if he fhould mark every one of their
Y 2 infirmi-

324 ^^^ Fotindafion of

Serm. infirmities, and therefore are ready to fay,
XIII. in the words of the Pfalmift, If thou Jl^ouldfi
mark iniquity^ O Lord, who fiall fatid?
Enter not into judgment with thy fervanf,
for in thy fight fiall no mmi living bejtifti-
fied. We mufl therefore diftingaifh, and
the fcriptare hath taught us to do fo, be-
tween finning, and committing fin or work-
ing iniquity ; that is, between unallowed
failings, and wilful deliberate difobedience
to the laws of God againll the convidion of
our own minds ; a confeioufnefs of the lat-
ter deftroyeth our confidence towards God,
and fiUeth our hearts with foreboding fears
of his wrath 5 but notwitflanding the for-
mer, we afTure our hearts before him.

Nor is this the peculiar dodtrine of chri-

ftianity, tho* more fully and folemnly afcer-

tained by it. No man who hath worthy itn-

timents of the fupreme Being, as the juft,

and wife, and merciful ruler of his reafon-

able creatures, can doubt that he maketh a

difference between the obftinately wicked,

who do not like to retain him in their know-

kdge, and who, with an high hand, pre-

uimptuoufly violate his laws which they

' know ; between them, I fay, and upright

^J>erfons who are iincerely difpofed to do his

will as far as they can underftand itj who

I . ■ are

Confidence towards God, explained. 3^5 -

are diligent to know their duty, and heartily S e rM'
inclined to pradtife it, though they have XIII.
ilill fome involuntary errors, and are charge-
able with fins of infirmity. Can we fuffer
ourfelves to believe that the good God, who
hath written the work of his law on the
hearts of all men, and given them con-
fciences to bear witnefs to it, in purfuance
of which, he exercifeth a conflant care
over them, by his goodnefs inviting finners
to repentence, and obferving the difpofitions
and behaviour of every one ; can we fuffer
ourfelves to believe that he doth not diflin-
guifh between them who defire to fear him,
and in the general tenor of their lives, {hew
a prevailing regard to virtue, though with
fome imperfed:ions, and the incorrigible of-
fenders, who are cont ait ions and obey not the
the truth made known to them, but take
pleafure in unrighteoufnefs ? And that he
doth not approve the former, and difap-
prove the other ? To imagine that this mer-
ciful indulgence to the infirmities of the
fmcere, which they bewail, are daily ftriving
againft, and endeavouring to amend, is a
fpecial grace of the gofpel to them who
ai'e under tliat difpenlation from which
others equally fiacere are excluded, is to
ni^jke the gofpel an inftrument of partiality,
y 3 and

226 ^he Foundation of

S E R M. and is a very unbecoming notion concern-

XIII. ing the mofl equitable and gracious admi-
niftration of divine Providence.

But indeed the gofpel itfelf hath taught us
to think otherwrife, and to beheve that God
obferveth impartially the fame meafures of
judgment towards all Men. To this pur-
pofe the inftance of Cornelius is very re-
markable j he v^as a Gentile, thereby fepa-
rated in the judgment of the 'Je'ws from the
people of God fo far, that St. Feter^ not
yet fully underftanding the extent of Chrill's
kingdom, and the generous maxims upon
which it is founded, was unwilling to go
into his houfe, that is, to converfe with
him about religious matters, imagining
himfelf to be under a prohibition by the
Mofaic law, till God by a vifion taught hin%
to call no man common or unclean. This
Gentile was a devout worfhipper of the
true God, and his character in other refpedls
fuitable to his devotion, though he was not
free from thofe infirmities which are com-
mon to men ; and his fincere fervices were
accepted by the impartial and gracious judge
of them, of which he not only had the good
hope which is founded on the teflimony of
an approving confcience, common to good

men.

Confidence toivards GoJ, explauieJ. 327

men, but by fpecial favour, an extraordi- S e R M«
nary meflenger was Cent from heaven to XIII.
aiTure him of it, A^s x. 3. An angel of the
Lord fa'id unto him, thy -prayer i and thine
alms are come up for a memorial before God;
and as a farther token of the divine appro-
bation, telleth him how he (hould be fur-
ther inftru<5led in his duty: Whereupon the
apoftle Peter, taught by the fpirit of God,
and having a very clear example before him,
maketh this excellent declaration, ver. 34,
35. Of a truth I perceive that God is no re-
fpcBer of perfons ; but in every nation, he
that fear eth him and worketh righteoufnefs
(fo far as human infirmity can attain, that
is, not without fome failings) is accepted
with him.

Secondly, Not only is there fiich a merci-
ful allowance for fins of infirmity properly
fo called, failings into which fincere perfons
fall through ignorance, or inadvertency and
furprize, which in the whole are unavoid-
able, fo that they do not deftroy our hope
towards God; but God is alfo gracioufly
pleafed to accept of repentance, that is, a
thorough and fincere converfion from evil
difpofitions, vicious habits, and wicked pcac-
tices, to good j from impiety, to godlinefs ;
Y 4 from

32S The Foundation of

S E R M. from fuperftltion, to pure worfhip ; from
_ _ ^ immorality, to every kind of virtue. Now
efpecially, fince he hath given all men aflli-
rance of the future judgment by raifing
Jefus Chrifl from the dead, whom he hath
ordained to be the judge, he commandeth
them all every where to repejit^ and hath
annexed the bleffing of a free and gracious
remiflion of all their fins to repentance ;
having promifed to them who truly repent
and are converted, that their iniquities Jloall be
blotted out. Acts. iii. 1 9. When we confider
the univerfal bounty of providence, and that
great goodnefs which God manifefteth par-
ticularly to mankind, guilty as they muft
acknowledge themfelves to be 3 he beareth
long with finners, unwilling that they fliould
perifh, and is kind to the iinthankjid and the
evil', . we have the greatefl reafon to believe
he will have a compaffionate regard to the
penitent, and that if men forfake their evil
ways, and unrighteous doings, and turn to
the fincere love and pradlice of virtue, he
will not feverely mark their renounced
wickednefs, but approve of, and reward
their change of heart and life. But to chri-
ftians the cafe is exceeding plain, by the ex-
prefs allurance God hath given pf an entire
forgivenefsj and of eternal falvation to all
; who

Confidence ioivat'ds God, explained, 329

who break off their finfal courfes by righte- S e r M,
oufnefs, and a thorough and effectual refor- XIII.
mation. This is the profeffed defign of the
gofpel, the great dod:rine taught by John
Baptifi, and afterwards by our Saviour him-
felf. We muft therefore underftand the de-
claration in the text according to it ; for fee-
ing the judgment we pronounce upon our-
felves hath a neceffary reference to the judg-
ment of God, and our hearts condemn or
acquit us as we beheve he will, his rule of
judging muft be ours 5 if, notwithftanding
many and heinous tranfgreffions, nay, a
long continued wicked courfe of life, God
will abfolve the penitent, fo that upon his
turning from all his Ji?is, that he hath
committed J to do that which is lawful and
right, and to keep all thefiatutes of the Lord^
he f}:aU furely live ; his tranfgrejjions fhall not
he mentioned to him, in the righteoufnefs of
his latter amended life, he fl:all live, EzeL
xviii. 21. or, be faved by the divine mercy:
If it be fo, the man whofe heart witneffeth
for him that he hath fo fincerely repented,
that he hath fubmitted to the righteoufnefs
that is by faith, that is, to the terms of
chriftianity, that he hath brought forth
fruits meetJbr amendment of life, ceafcdto
do evil and learned to do well -, that man hath

con^

330 ^he Foundation of

Serm. confidence towards God, or a well grounded
XIII. hope of his gracious acceptance.

But, the greateft difficulty attending this
fubjeft remaineth yet to be confidered;
which arifeth from mens liablenefs to mif-
takc in the judgment they make of them-
felves, even of their own moral characters
and actions. The fcripture teacheth us, and
experience confirmeth it, that there are
many errors of this fort. On the one hand,
the ways of finners are often pure in their
own EyeSy when God, who pondereth the
hearty judgeth quite other wife concerning
them. What multitudes are there, who
not only in outward profeffion but in their
own deceived minds, make confident claims
to the favour of God, which have no foun-
dation at all ? And, particularly, fome through
the deceitfulnefs of fin, and an habitual
courfe of obflinate abandoned wickednefs,
are hardened into an utter infenfibility, fo
as to be paft feeling of their own guilt, and
paft fear of the divine wrath ; their con-
fciences, as the apoflle fpeaketh, feared as
'with an hot iron^ ceafe to do their office in
reproaching them for their crimes, and de-
nouncing the judgments of God againft
them. Is it to be thought that becaufe their
own hearts do not condemn them, there-
5 fore

Confidence towards God, explaiticd. 331

fore God will juftify them ? No certainly ; for S e r m,
then the more obdurate and flupid any finner XIII.
is, the better would his condition be ; but
our moll obvious notions of the holinefs
and juftijce qf God will not fuffer us to
entertain fuch a thought. On the other
hand, there are fome too ready to condemn
themfelvesj melancholy religious perfons,
through a prefent violent diftemper of mind,
or rather perhaps a diftemper of body affecft-
ing the mind, and caufing vehement per-
turbation, pronounce a hafty and unjuft (cn-
tence againft themfelves. Far be it from
us to think, that fuch a rafti and wrong judg-
ment hath any connexion with the judg-
ment of God, Surely the judge of the ivhole
world will do right ; he is not unrighteous to
forget his fer'vants work of faith and labour
of love, which they have fiewed towards his
name, although under a cloud, and in the
prefent confufion of their thoughts, they
may not be able to fee their own integrity.
But this whole cafe of mens erroneous judg-
ments concerning themfelves gives occafion
to thefe farther obfervations for explaining
thrS point now under conlideration.

3^/y, Then, that hope towards God which
is laid on any other foundation than the

teftimony

332 The foundation of

S E R M. teftimony of confcience concerning our fin-
XIII. cerity in obeying the law which we are un-
der, hath nothing to do with the prefent
fubje<5i:. The apoflle doth not fay in the
text, or mean, that whenever men have con-
fident hope of the divine approbation and
acceptance, however they came by it, and
upon whatever ground, they fhall be accord-
ingly approved or accepted -, but that if their
hearts do not condemn them for infincerity,
or wilful tranfgreffion, impenitently conti-
nued in, they have well grounded confi-
dence. The reafon why I obferve this is,
becaufe very often prefumptuous finners
have ilrong expecftations of the mercy of
God 5 but their hope is built on quite an-
other bottom than their hearts approving
their moral difpolitions and behaviour, nay,
in direct oppofition to the judgment of their
confciences concerning them. Some lay
great ftrefs on their religious profeffion, and
the foundnefs of their faith j others rely on
their exadl obfervance of rites and ceremo-
nies ; the hope of the Pharifees was founded
upon their fafting often, making long pray-
ers, their ceremonial wafhings, their punc-
tual tything of mint, annife, and cummin,
and fuch like things. In like manner fome
chriflians depend on their baptifm., their

receiving

Confidence toivardi God y explained. 333

receiving the ikcrament of the Lord's fupper, S e r m,
their being members of the pureft primitive XIII.
and apoftolic churches ; not to mention the
grofler fuperflition of thofe who place their
confidence in penances, pilgrimages, the
merits of the faints, the abfolutions, indul-
gencies, prayers, and facrifices of the church.
Others, again, groflly miftake the true no-
tion of repentance, which confifteth in an
univerfal change of heart and converfation
from evil to good, fubftituting in the room
of it, forrows, confefiions, humiliations, and
good difpofitions, which produce no real
.amendment of life. And, laftly, fome pre-
fumptuoufly truft in the merits of Chrift,
even when their confciences accufe them of
continuing to live in obflinate difobedience
to his laws. Now, all thefe dangerous er-
rors and falfe hopes are fo far from receiv-
ing any countenance from the text, that, on
the contrary, it is the apollle's intention to
call us off from them, and diredt us to a
quite different way of trying our claim to
the divine approbation, namely, by a diligent
inquiry into our tempers and moral condud:,
which I iliall afterwards endeavour to {hew
you is much more jufi:, and founded in in-
variable truth. By a parity of reafon, the
felf-condemnings of diflempered good minds

arc

^24- ^^^^ Foundation of

SERM.are not, according to the true defign of the'
XIII. text, to be looked upon as any evidence
that God will condemn them ; becaufe fo
far as they have any appearance of a rational
ground (for the moftpart, indeed, they pro-
ceed in a great meafure from a difordered
imagination) they are founded on a miftake,
either of the terms of acceptance U'ith God,
or the nature of the offences w^ith w^hich
the heart chargeth itfelf. If we imagine
that God will be fo inexorably fevere, as to
punifh every the leaft deviation from his
law, even though not allowed, or fineerely
repented of; or if we magnify fuch infir-
mities, as the beft are not altogether free
from in this imperfedt flate, into heinous
unpardonable crimes; if the want of vehe-'
ment emotions of mind be accounted want
of love to God, though they are only acci-
dental, depending on other caufes, and the
love of God doth not confifl in them, but
in a calm deliberate efleem, with a fincere
difpofition to keep his commandments ; if
blafphemous thoughts arifing in the mind,
utterly abhorred, and earneftly refilled, are
reckoned its heinous tranfgreffions, though
really they are not imputed to it as its faults
in any degree j in thefe, and fuch like cafes,
the judgment of condemnation, which by

miilake

Confidence towards God, explained. 335

miftake the heart paffeth againft itfelf, God S e r M.
will not confirm j and the cure of the mif- XIII.
takes, fo far as they arc curable in a rational
way, is by better information concerning the
nature of God, his infinite goodnefs and
righteoufnefs, and concerning the terms of
the gofpel. Our prefent inquiry relateth to
the calm judgment of the confcience or heart
upon its own prevailing diipofitions, its de-
liberate purpofes, and the general tenor of
its adions.

/^thfyj As the judgment of our hearts con-
cerning ourfelves is of the laft moment, and
the mofl important confequences depend
upon it ; for it is plainly the defign of the
text to teach us that the approbation or dif-
approbation of Almighty God is to be ex-
pe6ted according as the heart doth or doth
not condemn us j and therefore miftakes in
this matter are infinitely dangerous ; fo, if
we are not wanting to ourfelves, they may
be avoided. Fallibility is univerfally the
charadler of the human underftanding ; no
man who attendeth to what paffeth in his
own mind, but muft be convinced he hath
in many inftances made a wrong judgment 5
and we have all reafon to believe that many
errors remain with us. But errors are not

all

• 336 ^he Foundation of

Se R M. all alike hurtful 5 fome of them are peffedly

XIII. innocent, and produce no bad effed:s at all :
What is any man the worfe for his judging
amifs concerning the magnitude and diftance
of the heavenly bodies ? The correfting his
miftakc may give him pleafure, but without
that, he might have been as good a man,
and in the main as happy. But in the affair
we are now confidering, a miftake cannot
be harmlefs -, at leaft on the one fide, which
is the moft dangerous, it cndeth . in a mife-
rable difappointment. For a man to flatter
himfelf that he is entitled ' to the favour of
God, and to find at laft that wrath abideth up-
on him, I conclude, then, we are not under a
fatal neceffity of being deceived, elfe I fhould
not at all know how this text is to be under-
flood, or, indeed, how the juflice of God
could be vindicated to the full conviction of
men. Let us confider how our minds are
affedied upon the difcovery of error, how it
mufi: appear to our own refled:ing thoughts,
and what confequences we can think may,
and ought to follow it, from the judgment
of others, particularly a fuperior. If the
miftake was' abfolutely invincible, that is,
the perfon falling into it was not furnifhed
with a capacity, or had no means whereby he
could poffibly fnun it, then it was certainly

excu-

Confidence towards Gody explained. 337

cxcufablej a man's heart cannot condemn Serm.
him for it j he may confider it as proceed- XIII.
ing from a natural impcrfedion, or as infe-
licity, but cannot impute it to himfelf, and
therefore he cannot think the fentence jufl
whereby he fliould incur any penal confe-
quences on that account. But if, upon a re*
view of our errors, it appeareth to us that
they proceeded not from a total impotence
in ourfelves, or from the want of fufficient
means to have prevented them, but from a
criminal difpofition in the mind, the cafe is
quite different; the heart then chargeth it
felf as guilty ; the anions done in the pur-
fuance of the miflake appear to be our
faults, the penalties incurred by it to be
jufl:, and the oppofite condemning fentence
of a higher tribunal is vindicated in our own
thoughts. In the prefent cafe, if our hearts
do not condemn when they might and ought
to have condemned us, that is, if we are
led into the erroneous judgment by our own
fault, and we had it in our own power to
have prevented it by a due ufe of the means
and opportunies we enjoyed, it doth not fol-
low that God will acquit us, or that we have
any jufl: ground of confidence towards him,
nor is the declaration in the text fo to be
underfl:ood.

Vol. III. Z 5/%

"The Eoundation of

^thlyy therefore, the judgment we pafs
upon ourfelves, or upon our own temper
and courfe of acftions, ought not to be rafh
and indeliberate. The leafl confideration
of the frame and the powers of our minds
muft convince us, that attention, in order
to prevent miftakes, and to judge rightly in
matters of importance, is one of the firft
duties incumbent on fuch creatures as we
are. Seeing the human underftanding is fo
imperfed, far from a comprehenfive intui-
tion of things, even many truths, which may
be clearly known, do not appear to its firft
view; what can be more rcafonable and
becoming us, than that we fhould not run
haftily into a conclufion upon points which
nearly concern our duty and our happinefs,
but that we (hould apply ourfelves to a di-
ligent examination of the evidence upon
which a judgment is to be formed, which
every man is confcious to himfelf he hath
It in his own power to do, and for neglecft-
ing it his heart will reproach him ? We
know by experience, that many errors have
been thus prevented, and many corrected ;
and, furely, we mufl acknowledge there is
'no affair which more juftly calleth for our
deliberation and careful inquiry, than the

judgment

Confidence towards God, explained. ^^9

judgment we make of ourfelves, upon which Se rm.
W6 are to found our expectations from God XI 11.
tour fupreme judge.

6tbfyy There is another foutce of error
which it will require our utmofl: care to
guard againft, that is, prejudices and pre-
poffefTionSj the influence of evil habits, and
Corrupt felfifh affedtions byafing the mind.
Thfey mufl: be ftrangers to the Weaknefs of
the human nature, who do not know how
much the private inclinations and averfions
of men fway their judgment. How eafily
do wc go into opinions which are agreeable
to us ? how difficultly are we perfuaded to
aflent to what muft give us uneafinefs ? Into
that moft pernicious of all errors, the heart's
not condemning for heinous crimes, men
do not fall but by an habitual coiirfe of
wickednefs, and through the influence of
the moft corrupt afFed:ions. So flrong is
the fenfe of moral differences naturally in
the minds of all mankind, that no man
ever yet arrived to fuch a height of ilupidity
as to call evil good,' or to be eafy and con-
fident in a vicious courfe of life, till after a
flrong reluctance he hath violently conquered
his reafon, and after many ineffecflual re-
monftrances fo baffled confcience, that it
ceafeth to reprove j and then the judgment
Z 2 of

540 ^^^ Foundation of

S E R M. of God condemning, contrary to the pre-

XIII. fent judgment, or rather infenfibUity of the
heart not condemning, will appear mani-
feftly righteous, and the confcience of the
criminal, when deUvered from the vehe-
mently prevailing and hardening prejudices,
muft acknowledge it. But there are other
cafes more difficult than this, namely, when
men ftill retain a regard for confcience, fo
that they have never habitually and wilfully
acted againft its admonitions, and yet through
prejudice have been milled into thofe opi-
nions, and practices purfuant to them, which
are really evil, and which upon farther illu-
mination, and a more diligent inquiry, they
themfelves have condemned. The moft re-
markable example of this kind is that of the
apoftle Paul, who before his converfion to
the chriilian faith, by the account he giveth
of himfelf, and we are fure it is true, was a
confcientious man j he was, touching the
righteoufnefs of the law, blamelefs j he had
lived in all good confcience, even while he
was a pharifee j and faith that he had ferved
God with a pure confcience ; and yet after-
wards, being better inftrudted by chriftia-
nity, reflecting on that former period of his
life, he reprefenteth his own anions as very
criminal i he calleth himfelf the chief of

finners,

Conjide nee towards God J explained. 341

finners, and a blafphemer, aperfecutor, and Serm.
injurious. What judgment is to be made of XIII.
fuch an heart not condemning^ it is hard for
us precifely to determine. We are fure that
God will make all the favourable allowances
for the weaknefs of his creatures, that the
moft perfecfl equity and goodnefs require;
but the cafe particularly referred to, leads
us to this farther obfervation.

Laftly, That there are different degrees
of fincerity, which is the only objedl of
the heart, or the confcience's approbation,
and that only which God will accept. It
not only implieth that we do not adl againft
the prefent convidtion of our minds, but
that they are not chargeable with grofs care-
leffnefs, or wilful, obftinate prejudices,
mifleading the judgment. It is true, that
as fincerity may well be called the whole of
religion, it is imperfect in this life. There
is no man fo happy as to be wholly and uni-
verfally free from the leafl degree of faulty
inattention, or any bias upon his mind
drawing him into failings. But this is not
to be carried fo far as that we may not have
fufficient affurance of our own fincerity to
be a jufl: ground of confidence towards God.
That which the mind mufl approve,
which will afford it true fatisfadion in itfelf,
Z 3 and

3'42 ^he Foundation of

S E R M. and which God will accept, is, the habi-
Xlll. tiial prevalence of good difpofitions againfl
the contrary, though infirmities Hill remain.
And this is what every man may difcern
concerning himfelf who carefully attendeth
to what pafTeth in his own mind. May not
one who is accuftomed to felf reflection,
know what are the affedlions that rule the
general tenor of his condud ? And in par^
ticular inftances, Avhich have been the fub-
je(5t of deliberation, wherein there are fen-
^ble oppofite tendencies in the heart, may
he not be able to judge which of them pre-
vaileth, whether prejudice, paflion, and
felfifh defire, fhunning a diligent inquiry ;
or if the voice of confcience be heard againfl
their clamour, and that judgment followed
which is the refult of an attentive and im-
partial examination ?

I cannot in this difcourfe finifli what I in^
tended to fay from the text, and therefore
I {hall for the prefent conclude with this re-
flecflion, that as flncerity admitteth of vari-
ous degrees, we fhould always endeavour
to grow in it. By a vigorous attention
of mind, and the diligent ufe of proper
means, efpecially a careful improvement of
the gofpel grace, our conquefl over paffions
and lufts which darken and miflead the

mind.

Confidence towards GoJj explained, 343

mind, will advance gradually; they thatSERM,
have pure hearts , and clean hands ^ fi:allwax ^^^A*
firongcr and flronger in holinefs and virtue,
that is, become more and more fincere ^
and as fincerity increafeth, fo will the evi-
dences of it to the mind itfelf ; the path of
the j lift is like the ftiining lights which ft Aneth
more and more unto the perfedl day\ ftill
more apparent by its genuine fruits before
men, and in a more fenfible manner in-
wardly perceived by its own confpicuous
luftre, fo as to leave no room for hefita-
tion concerning its reality, nor any remain-
ing doubts of the divine approbation, con-
fid ering the merciful terms ©f the gofpel.

Z A SER-

[ 344 1

SERMON XIV.

The Foundation of Confidence
towards GOD, explained.

W I ■ I I III — i - T ■ I.. ■ I .

1 JOHN III. 19, 20, 21.

'jind hereby we know that we are of the truths
andfiall ajjure our hearts before him. For
if our heart condemn us, God is greater
than our heart, and knoweth all things.
Beloved, if our heart condemn us not, then
have we confidence towards God.

SeRM. ' I '' H E defign of this text is to teach us
XIV. X upon what grounds we may hope for
the divine approbation, or have juft reafon
to fear his difpleafure, namely, the teilimony
of our confciences concerning our obedience
or difobedience to his law, either that which
he hath engraved on our hearts, zndjhewed
us to he good by the light of nature, or
which he hath given us by a pofitive and
exprefs revelation, As this dodrine is liable
to be mifapprehended, I explained it in a
former difcourfe in feveral propofitions -, the

furn

The Foimdatioji of, &c. 345

^m of which is, that the fubjed of the S e r m.
heart's teftimony upon which it acquitteth XIV.
men, is not perfect innocence 3 and that for
which it condemneth them, is not every
the leafl failure which ftridtly may be
called a fin ; if that were the meafure of
the divine judgment, no man living could
hope to be juftified in the fight of God. But
as he will accept of fincere obedience, tho*
not without fome infirmities, and will only
condemn for wilful tranfgrefilons ; this fliew-
cth upon what tefi:imony of confcience we
have rcafon to hope for his favour, or dread
his indignation ; That as unallowed failures
will not be imputed, fo God will be mer-
ciful to the unrighteoufiiefs of the penitent,
and remember their fins no more, as the
gofpel exprefily aiTureth us ; and therefore
the man whofe heart witnefiTeth for him
that he hath forfakcn his wicked ways, hath
ceafed to do evil, and learned to do well ;
that he hath not only purpofed to amend,
but brought forth, and continues to bring
forth, fruits meet for repentance and amend-
ment of life, hath a jufi: foundation for con-
fidence towards God : That as this confi-i-
dence is appropriated to the judgment of
the heart already mentioned, the hope of
divine acceptance, which is formed upon

any

346 ^he Foundation of

Serm. any other grounds, fuch as religious pro-i-
XI^» feffion, obfervance of pofitive inflitutions,
faith, or whatever ehe is, or may be fepa-
rated from fincere obedience and true re-
pentance, all fuch hope is deceitful: That
men are liable to miftakes in this important
affair, they fometimes fpeak peace to them-
felves, or their hearts do not condemn them,
when yet God doth not fpeak peace to
them } but yet fuch miftakes may be avoided,
and we are not under a fatal neceffity of be-
ing deceived, if, as the prophet fpeaketh, we
•will fie w curjelves men^ or ad: a part bcr
coming rational creatures ; that therefore the
judgment of the heart concerning itfelf, up-
on which ftrefs may be laid, muft not be
rafli and indeliberate, but the refult of a
diligent examination 5 and, farther, the mind
muft be diverted of ftrong mifleading pre-
judices and prepofleffions, efpecially a vehe-
ment love of fin, producing an infenfibility
of the excellence and the motives of virtue -,
which is fo far from being inevitable, that
no man can arrive to it till after a long con-
tinued courfe of obftinate wickednefs, and
violently refifting the remonftrances of his
confcience. In fine, what the true decifion
of this important point turneth upon, is fin-
cerity, which being the \vhole of true reli-
gion.

Confidence towards God, explained, 347

gion, is imperfed: in this life, but that which S e r M.
)God will accept, being the habitual pre- -^Iv*
valence of good difpofitions againft the con-
trary j and in the deliberate purpofes of
the heart cleaving to that which is good,
and chufing to do what we know or believe
to be right, even in oppofition to paflions,
felfifh inclinations, and wordly intereft: Of
this every man who is truly difpofed may be
able to judge concerning himfelf, with fuf-
ficient certainty ; however, the fureft way
to make the teftimony of approving con-
science fo clear, that it may be fafely relied
on and leave no room to doubt, is, to en*
deavour to grow always in fincerity, that is,
in all goodnefs, and in the love and pradtic^
of every virtue. I proceed now.

Secondly, To illuftrate and confirm the
truth of the dodlrine thus explained, namely,
that the judgment of the heart concerning
itfelf, either acquitting or condemning it of
infincerity, is the only juft ground upon which
we can expedt the divine approbation or dif*
approbation. The authority of the apoftle is
fufficient to determine the point to chriftians,
and, I think, his meaning is fo plain that there
can be no hefitation concerning it. We may
pbferve, however, that what St. John here
3 teacheth

34^ 5"/'^ Foundation of

S E R M. teacheth us is fupported by the concurring
X^^' teftimony of other facred writers. The
apoflle Paul faith, Gal. vi. 4. Let every man
prove his own work (examine his own actions,
tracing them to their fecret fprings, that he
may be approved to his confcience) and then
hejhall have rejoicing in himfelf which no
chriftian can or ought to have without hope
of the divine approbation. It was upon the
fame foundation St. Paul buiJt his own in-
ward fatisflidion and peace, implying a per-
fualion that God accepted him, 2 Cor. i. 12.
Our rejoicing is this, the teftimony of our
confcienceSy that in fimplicity and godly fm^
cerity, not infeJJ^ly wifdom, hut by the grace
cf God, we have had our converfation in the
world. In like manner Hezekiah^ when put
to the fevereft trial, having an immediate
warning of death, comforted himfelf and
had confidence towards God, upon which
he offered up his acceptable prayers, appeal-
ing to God himfelf. Remember, Lord, how
1 have walked before thee in truth and with
a perfeSl heart, 2 Kings xx. 3 .

But I may appeal to the experience of

■ every man who will carefully look into his

own heart, whether, upon an accurate felf-

infpedion, there doth not arife, not only an

inward ferenity and pleafure from a con-

fcioufnefs

Co?ifidcnce towards God, explained. 349

fcioufnefs of integrity or uniformly good S e r M.
afte(5tions, and a regular virtuous courfe of XIV.
adion, but alfo confidence towards God j
indeed, towards all moral agents, fo far as
our integrity and our works are known to
them ; efpecially towards him who is
thoroughly acquainted with all our ways and
thoughts, and whom we acknowledge to be
the purefl and mofl perfect of all beings?
And whether, on the other hand, the felf-
reproaches of the heart for vicious inclina-
tions and wicked adiions be not accompanied
with a fecret confufion, arifing from the
confideration of an awful prefence, to
which moral turpitude is difagreeable ; and,
if fenfible of its own ill defervings, it hath
not a fecret dread of fuitable returns, efpe-
cially from the righteous judge of the world?
The minds which are afraid of looking into
themfelves, which is the cafe of many,
feem to give a tacit confent to this, there be-
ing no imaginable reafon why they fliould
decline fuch an inquiry, which they cannot
but be fenfible is fo becoming them, and
which to an honeft heart yields fo great
fatisfadlion \ no reafon, I fay, but a fecret
mifgiving fear of the confequences, and that
they fee where it muft end, either in aban-
doning their vices, which they are obfli-

nately

^ ^o 'The Foundation of

S ERM. itately refolved not to part with',' of the Cof?-

XI V. founding apprehensions of the divine dif-
'pleafure, which they cannot bearj and
therefore betake themfelves to the poor urt-
manly refuge of an afFeded and refolved ig-
norance : Yet even in that they are not fafe ;
for a multitude of occafions there ate, not
to be avoided, which lay them open to them-
felves, and, in fpite 6i all their ftudied
amufements to ttirn away their attentio/j,
give them a frightful view of their own de-
formed tempers and a(5lions, filling them with
terror. He^ faith our Saviour, John iii. 20.
that doth evil, habitually and incorrigibly,
hateth the lights neither cometh to the light , left
bis deeds JJjouid be reproved-y fo flrong is the
impreflion naturally upon the minds of men,
that wilful wickednefs and depraved afFed:i-
ons render them obnoxious to fuperior intelli-
gent natures, above all, to the Supreme.

What can be the reafon of this, which
we find fo univerfal among mankind ? Thie
good and the bad are agreed in a perfuafion
that purity of heart and life is pleafing to
the Deity, and that corrupt difpofitions and
immoral adions are difpleafing to him';
therefore the felf-approving mind hath con-
fidence towards him, and the reproaches of
the heart, for its difhonefty and unreformed

beloved

Confidence towards God^ explained. ^^t

beloved fin, are necefTarily accompanied S e r m.
with diffidence and fear 5 and the finners XIV.
fhunning induilrioully the light of his own
fpirit or confcience, which Solomon calleth
ibe candle of the Lord, fearching the inward
parts 5 this, I fay, mufl be attributed to the
fame caufe : Shall it be faid that all this
proceedeth only from human weaknefs;
that the felf applauding joy and confidence
of a virtuous mind is but enthuafiafm, the
efFed: of a deluded warm imagination ; and
that the diftruftful dread of a vicious
one arifeth wholly from a fuperflitious fear-
fulnefs, imbibed by the prejudices of edu-
cation, and cherifhed by the often- inculcated
inftrudions of weak or defigning men ? I
know nothing in the power of human na-
ture in order to our being affured of truth
or being delivered from error, but a fair im-
partial enquiry, and to that we appeal in
the prefent cafe. The generality of harden-
ed finners muft according to this rule be ac-
knowledged to have prejudged the caufe,
and therefore to be unqualified for deter-
mining it, for their hearts will tell them
they defignedly avoid a trial : But if any
one will pretend to argue upon it, let it be
obferved, that there are certain principles,
in which the mind muft necefTarily reft,

without

35^ *I'he Foundation of

S E R M. without being able to proceed any farther
XIV. ^ lY^ fearching the grounds of its perfuafion.
A clear and diftindl perception of the agree-
ment or difagreement of our own ideas is
the certain diftinguifliing mark of truth or
falfhood in points of fpeculation 5 according-
ly there are fome proportions felf-evident,
as we commonly fpeak, or the truth of
which the underflanding necefTarily per-
ceiveth as foon as they are intelligibly pro-
pofed to it, fo that it would be a ridiculous
attempt to prove them : Again, we find
ourfelves obliged to acquiefce in the tefti-
mony of the external fenfes concerning the
qualities of material objecfls, together with
the immediate effects they produce in us,
fuch as pleafure and pain : If, now, there
is an internal fenfe by which we as necefiarily
perceive the difference between right and
wrong, or moral good and evil in affections
and a6tions ; and if, with an application to
ourfelves, this conflantly and uniformly pro-
duceth the diredly oppofite effeds of felf-
approbationand difapprobation, independent-
ly on our own choice, together w^ith a con-
fidence and a fear towards other intelligent
moral agents, efpecially the Supreme j and,
laflly, if all this appeareth to us whenever
we attend to it, ftill the more evidently,
A the

Cofifidence towards God^ expldiiied. 5 r-j

the more clofely we examine it and the Icfs Serm,
confafed and difluibevl our thoughts are ; XIV.
whether it be fo or not, let every one judge
for himfelf J if, I fay, it be fo, we may
then, I think, conclude it is the voice of na-
ture necellarily refulting from our conilitu-
tion, and the dodlrine of the appfile in my
text is the dodrine of immutable reafon,
fuppofing only the being of God and his
moral character. .\'.lX

There is nothing I believe gceth ^o fir to*
wards erafing thofe fentiments out of the hu*
man mind, at leafl hindering their proper ef-
fect, as falfe notions of the Deity and of reli-
gion. If men can once be perfuadcd that God
is not a perfectly holy, righteous, and good
being, or that he doth not exercife thefe per-
fedicns in the government of his reafonable
creatures j but that he dealeth with them in a
way of arbitraiy dominion, in confequence of
which the immediate neceflary condition of
their acceptance with him is not an imitation of
his moral attributes, and obeying his precepts
of eternal righteoufnefs to which their confci-
ences bear witnefs, but fomcthing elfe fubfli-
tuted in the room of that, which it is pretend-
ed he hath revealed, or which men havein-*
vented; fuchaperluafionmuftgoagreatlength
in unhinging the true foundations of hope to-

Vo L. III. A a wards

354 ^'^^ Foundation of

Serm. wards him and fear of his difpleafure, which
XIV. I have endeavoured to fhew both fcripture
and reafon eftabliflii and, indeed, a great
way in defeating the work of the law
which is written in our hearts. The tradi-
tions of men concerning rites and ceremo-
nies which they fondly imagine will pleafe
God, as our Saviour teacheth, tend to make
void his moral precepts : And yet even thefe
falfe notions of the Deity, and of religion,
have not altogether extinguifhed this light
which the Author of nature hath put into our
minds, or fubverted the foundations of hope
and fear arifing from the teftimony of con-
fcience which are fo deep laid in our hearts.
When a man hath brought himfelf to that
pernicious opinion concerning the validity
and fufficiency of external ads to pleafe
God, the merit of others, good but ineffec-
tual inclinations, or any fuch like things
which may be feparated from doing fincerely
i]\t will of our heavenly Father^ ftill he dares
not altogether truft himfelf on that bottom ;
fufpicions will arife of felf- deceit, and a con-
fcience acculing for crimes unrepented of
and unreformed, will break in upon his
peace, threatening him with the divine
difpleafure. On the other hand, the righte-
ous is bold as a lion^ he pofleflcth undifturbed

tran-

Confidence towards God, Explained. 355

tranquillity, is free from the foreboding ap- SeRM.
prehenfions of vengeance which haunt the XIV.
guilty heart j nay, maintaineth his integrity
in the deepcft diiirelTes, and amidfl the re-
proaches of men j if even all the world
ihould join in condemning him, fince he
aequitteth himfelf, his confidence towards
God remaineth unfhaken.

As thefc fentiments are indelibly im-
printed on the human mind, and necellarily
refult from our conftitution, of which God
is the author, we muft afcribe them to him.
His will is declared in the nature of things,
and they all ferve his purpofes. Inanimate
beinss in their conftant motions, and the
ferieb of their operations, fulfil the law of
their natures j and fenfitive creatures, di-
redted by their inftinds, always anfwer the
ends of their being which he hath ap-
pointed ; fo it is impoffible for us to doubt
but that the fundamental laws of the rational
nature are his will ; and that, in judging and
ading according to them, we judge and aft
agreeably to his mind. Therefore, feeing
the author of our being hath endued us with
that power which we call confcience, a
power of felf- reflexion, of comparing our
own difpofitions and actions with a rule en-
graven en our hearts, whence necefiarily
A a 2 arifeth

■356 ^be Foundation of

Serm. arifeth pleafure and pain j and this natural-
XIV. ly leadeth us to the prefaging expediations
of the divine judgment, according to the
judgment we pafs upon ourfelves 5 we can-
not help concluding that thus God fpeaketh
to us, and maketh known his pleafure ;
that in ad:ing and judging according to the
plain unalterable didates of our nature and
reafon, we pleafe him, and in counteracting
them we rebel againft his will, which he
difapproveth. The original ideas of mora-
lity, which we find in our own minds, it is
not in our power to change; nor can we
think otherwife, than that they are agree-
able to the fentiments of all other moral
agents > it is by them we form our notions
of the divine moral attributes, only remov-
ing from our idea of God the imperfed:ions
we find in ourfelves; and, therefore, we
inuil iudge that what we neceffarily approve
upon a calm and deliberate reflection, he
will approve; and what we condemn, he
will condemn alfo. And,

Lajily^ Let it be obferved, that the judg-
ment of God is of a very peculiar kind, al-
together unparallelled in human judicature ;
for reafon teacheth, and the fcripture very
expreiHy, that not only external actions will
come under its cognizance, nor will it pro-
ceed

Confiilcnce towards God^ explnified. ^cy

ceed oniy according to external evidence, Serm.
but that it reaclieth to the moft private and XIV.
latent fprings of adlion, and the inward af-
fedtions and dilpofitions of the mind, undif-
cernable by any human, or, indeed, any
created eye, and knov^^n only to the fearcher
of hearts, and to the fpirit of a man which
is within him. Every work^ and every Je^.
cret thing, 'whether it be good, or whether it
be evil, fhall be brought before the divine
tribunal i and when the Lord cometh, he
will bring to light the hidden things of dark-
nefs, and make manifejl the counfels of the
heart; and then every man fiall have that
praife, that due eftimate put upon him and
his works, which is according to truth. It
followeth that the mind itfelf, being the
principal fcene wherein the works to be
tried were tranfacfled, the equity of the fen-
tence to be pronounced on mpn will be ma-
nifeft to themfelves, which it cannot be un-
iefs their confcience witneffeth the linceritv
or infmccrity of their works upon whith the
fentence is founded ; and not only that it
giveth this teftimony at the time of judg-
ment, but that it judged the fame way when
the works were done j at leafl:, would have
judged the fame way but for its own fault,
that is, its inattention and prejudices ; for
A a 3 without

^j8 ^he Foundation of

Serm. without this it feemeth utterly inconceiv-
XIV. able, that the heart can juftify God. Upon
the whole, then, it appeareth that if the
heart, confcious of its own inclinations, pur-
pofes, and actions, condemneth itfelf, it is
the fureft evidence we can have of God's
condemning -, and if the heart divefted of
prejudice, not confcious of the prevailing
love of darknefs and evil deeds, and careful
in its inquiry, doth not condemn, it is the
greateft certainty we can attain to of the
divine approbation.

I proceed now to draw forne ufeful infe-
rences from what hath been faid. Firft, it
is a dangerous miftake to place the hope of
men's acceptance with God, not upon the
goodnefs of their affedions, and the inte-
grity of their hearts, but upon the truth of
their opinions, and the reditude of their
external ad:ions in themfelves, and abftraftly
conlidered. It is the former of thefe which
is the proper objed of the mind's teftimony
and judgment concerning itfelf, not the lat-
ter, of which we have not in many cafes a
fufficient certainty. Upon a review of what
pafieth in our minds, our inclinations, de-
figns, our motives of adion, and our whole
condudl, they who are impartially fo difpo-
fed, can well diftinguifh between what is
2 right

Confidence to'wards Gody explained. 359

right and wrong in a moral fenfe, that is, S e r m.
between fincerity and infincerity j and as XIV.
fincerity is the thing we moft approve, and
the very beft which we can call our own,
it muft appear to us equitable, that by it,
or the contrary, we fhould be juftified or
condemned : But by the mere knowledge
of truth and right, no man can aflure his
heart before God ; it doth not give him any
fatisfadion in himfelf, as integrity doth, nor
confidence towards God j fo far from it,
that our knowledge of the will of God, if
it hath not a proper influence in forming the
temper of our minds, and directing our be-
haviour, will aggravate our guilt, and render
us the more obnoyious to his difpleafure.
Thus the apoflle James faith to fome who
valued themfelves upon the found nefs of
their belief, as that which would recom-
mend to the favour of God, chap. ii. 19.
Thou believeth there is one God^ thou doji
well; fo far it is right, but utterly infuffi-
cient to eftablifh any hope of acceptance
upon, for this plain reafon, the devils alfo
believe and tretnble, Thofe creatures who,
above all others, are irrecoverably loft to
goodn^fs and to hope, being referved in
chains unto the laft judgment, they believe
rightly concerning that great articl? of reli-
A a 4 gion,

:>

6o The Foundation of

.Seum, gion, the unity of God, and other articles
a1 V . ^ likewife, for probably they have a more ex-
tenlive knowledge than any of mankind ;
but what is the effe6l of their knowledge
and their faith ? inflead of giving them con-
lidence towards God, it maketh them trem-
ble under the apprehenlions of his wrath ;
and fo, in proportion, it mufl do in all
minds which detain the truth in unrightc-
oufnefs.

Shall it be faid that the principles of re-.
ligion which God hath manifefled, whether
by the light of nature or pofitive revelation,
with a clearnefs fufficient to render ignorance
inexcufable, and his laws injoining our duty,
have a precife determined meaning, how
then can we be accepted with him, if we
come fliort of that meaning, either in our
belief or our pradice ; if our fentiments are
not conformable to the truth which he hath
declared, and if we do not really and effec-
tually fulfil the true intent of his law, by
doing the very actions it requireth ? I an-
fwer, this reafoaing is founded on a miflake
concerning the nature of the obligations
which God hath laid us under as reafonable
creatures ; which obligations do not imme-
diately terminate in the affent of our under-
ftanding?, not properly fubjedt to a law,

nor

Confidence towards God, explamed. 361

nor in the fabftance of outward actions, as S e r M.
that whereby they are fatisfied : But the XIV.
lawgiver, to whom all things are naked and
manifeft, and who hath endued us with
felf-refled:ing powers, and a fenfe of good
and evil, he demandeth our hearts, the pro-
per exercife of our afFed:ions, and of our
ad:ive felf-determining powers : Our opi-
nions are neither morally good or evil, other-
wiie than in confequence of this primary
obligation ; all the virtue which is in them,
is derived from integrity of good affediions,
and a diligent application of our minds to
the difcovery of truth ; and for external ads,
as the intention of the divine law is not
completely fulfilled in tliem, they are no
farther neceifary to our acceptance, nor doth
the confcience itfelf lay the flrefs of its con-
fidence upon them any farther, than as they
are the certain evidences and infeparable
fruits of good inward difpofitions.

But though wrong opinions in religion
and morals, are only fo far criminal as they
proceed from depraved affetTtion or negli-
gence ; when they are embraced, they tend
to increafe that depravity of heart and cor-
ruption of manners. This is the cafe of
fuperftition, which hath produced very mif-
chievous effeds in the world. When men

have

5 62 ^he Foundation of

S E R M. have imbibed falfe notions of the Deity, and
XIV. the way of pleafing him, their minds are
corrupted from the limphcity of a rational
devotion j inftead of which, they run into
empty forms and idle ceremonies, nay, into
barbarous and unnatural crimes. But fuch
falfe notions do not at all excufe the crimes
which they produce, becaufe, as I have al-
ready obferved, they are themfelves faulty
in the foundation of them, proceeding from
inattention, and efpecially from a defei' : of
good difpofitions, or the prevalence of c il
ones J and becaufe the wicked courfe of
adions to which they lead, is diredtly con-
trary to that fenfe of good and evil fo deeply
engraven on .the minds of men, as to con-
demn their vices in fpight of all pretences
to juflify themfelves. This the apoftle Faul^
in the ifl to the Romans^ illuftrateth in the
inftance of the Gentile idolatry introducing
a deluge of vice ; he faith, they went into
mod abfurd opinions concerning* the divine
nature, changing ihz glory of God into ima-
ges-, and the confequence was, that they
were abandoned to vile afFedions, and to
the mofl heinous unnatural wickednefs in
pradice. But then he iheweth wherein the
real malignity of their errors, and the un-
happy fruits of them confifted 3 their erro-
neous

Confidence tcivards God, explained. 363

ncous opinions did not proceed from weak- Serm.
nefs, but they held the truth in unrighteouf- XIV.
nefs J they knew God, but perverfely would
not glorify him, nor were thankful -, they
became vain in their imaginations; and
ver. 28, Becaufe they did not like to retain
God in their knowledge, they were given up
to a reprobate mind 5 and the progrefs of
their vices he doth not impute merely to
their erroneous opinions, but to their lulls
rebelling againfl the voice of reafon and con-
fcience.

I have infifted fo much on this fubjedt,
not merely becaufe the miftaken notion I
propofed to refute is an error in fpeculation,
but efpecially becaufe it has a very bad in-
fluence on pradice. When men have once
got into this perfualion, that their true reli-
gious belief, and the regular conformity of
their external ads to the letter of God's law^
will recommend them to his favour, their
attention is diverted from the goodnefs of
their affedions, and the uprightnefs of their
hearts, which is the only juft foundation of
confidence ; and thus their religion degene-
rateth into hypocrify. Thus the Jenvijh
zealots, whofe falfe pretences are largely re-
futed by St. James in his epiftle, imagined
that their faith would fave them, while

they

064 ^'^''' Foundation of

3 E R M. they 'were contentious ^ and obeyed not the
XIV, truths but obeyed iinrighteoufnefsy and prac-
tifed cruelty. And the Pharifees placed
their hope of acceptance on the exadl ob-
fervance of pofitive inflitutions, and the out-
ward appearance of fandity in their lives,
while they indulged themfelves in pride and
covetoufnefs : But our Saviour fheweth their
infincerity, comparing them to whited fe-
fidchreSy which appear outwardly beautiful^
but within are full of dead inens bones and all
uncle annefs ', fo they appeared righteous be--
fore men^ but within were full of hypocrify
and iniquity ; and in proportion, ftill fo far
as this dangerous notion prevaileth, finccrity
is neglected, which only can ixnder us ac-
ceptable to God,

Not only fo, but men judge the fame
way of others as they do concerning them-
felves, and imagining they have got poffef-
lion of the orthodox faith, and what they
call the true religion, that is, the right modes
of woriLip, and other outward performan-
ces, they pronounce damnation on all who
differ from them. Hence arife mutual ha-
treds, contentions, and animoiities, about
religion, whilfl real religion, that is, fince-
rity, is not at all attended to -, hence perfe-
cution for cgnfcience fa^e, and under the
2 pretence

Confidence iorcards God, explained. '3^5

pretence of charity. Tvlethinks it flioulJ be Serm.
a flrong prejudice pgainft the opinion I am XIV.
now coniidering, that it produceth fo much
mifchlef among men ; but at the fame time
it is founded on a grofs error concerning
God, and his way of proceeding in judging
men, and concerning the nature of religion.
What can induce men to impofe on the
confciences of others, and punifh them for
not complying vvith their rehgious decrees ?
The moil charitable account is, that they
think in thefe things religion confifleth, and
by them men will be acceptable to God :
But feeing human authority is ufed, and
force, it is evident there is an oppofition of
judgment, and the compliance of the per-
fecuted mufl be againft the light of their
confciences, for which, according to the
doftrine of this text, they are felf-condem-
ned, and the only juft foundation of their
confidence towards God is dcflroyed. Thus
it is apparent that perfecution, in all its
kinds and degrees, and in the befl light in
which it can be fet, inftead of promoting
religion, it can only be defended and prac-
tifed on the ruins of fincerity, in which
true religion confifteth ; and inftead of tend-
ing charitably to render men acceptable to
God, the natural tendency of it is to fubvert

the

366 The Foundation of

Serm. the only juft ground upon which they can
XIV. have hope towards him.

2^/y, It is to be regretted that fome arti-
cles of chriflianity itfelf have been perverted
to purpofcs contrary to their true defign,
particularly contrary to the dodrinc of this
text } efpecially what the gofpel hath taught
concerning the mediation of Chrift, his fa-
crifice, and our jufliiication by faith in him,
hath been fo mifapplied. It is the principle
of the jintinomians, that chriflians are fo
only juftified by faith in his imputed righte-
oufnefs, that they are difcharged from all
obligation to obey the divine moral precepts,
as necefTary to their acceptance with God.
This opinion hath by fome been carried
into pradice, who theifeupon have aban-
doned themfelves to licentious immorality
with confidence; though, indeed, good men,
who have contended for it in fpeculation,
have, through the flrength of their virtuous
afFedions, efcaped its pernicious influence.
But many there are who, without examin-
ing carefully the principle, place their hope
towards God on the merits of Jefus Chrift,
while their hearts condemn them 5 at leaft,
if they confidered, would condemn them for
wilful tranfgreffion unrepented of and un-
reformed. If any fuch dodtrine were taught

in

Confidence towards God, explained. 367

In the New Teftament, it would be a ftrong S e r m.
prejudice againft it j for what man, atten- XIV.
tively confidering the conftitution of his own
mind, will believe that there is, or can be,
any juft ground of hope towards God, while
his heart doth not acquit him of hypocrify
and iniquity ? or who that underflandeth
and is perfuaded of the divine moral attri-
butes, without which religion is loft, both
natural and revealed, can think that God
would require men to receive a principle
which diredly tendeth to overturn the obli-
gations of morality, which our Saviour ex-
preflly difowneth, for he, near the beginning
of his miniftry, telleth a great afTembly, that
He came not to deftroy the lau^ but to fulfil
it. But that this is not the dodrine of the
facred writers, my text is a plain proof, and
fo are many other of their declarations.
Muft not every one who dealeth fairly by
the gofpel, and coniidereth it impartially,
be convinced that the dtCign of it is what
St. Paul faith it is, namely, to teach us, that
de?iying u?igodlinefs, and ivorldly lufis, we
Jhould live foberly, righteoufiy, and godly ^ in
this prcjent world ; and upon that founda-
tion only look with confidence /^r the blefed
hope. Is not the favour of God conftantly
promifed to the virtuous and good, and his

wrath

36S 'The Foundation of

Serm. wrath denounced againft the impiety and
XIV. unrighteoufnefs of men ? It is true that, in
the gofpel, great virtue is attributed to the
blood of Chriil, it cleanfcth us from all fin ^
it purgeth our confciences from dead works to
ferve the Having God; and by it God hath
reconciled the world to himfelf, 7iot imputing
their trefpajjes : But all this is not intended
to fuperfede the necejffity of repentance and
new fincere obedience ; for the fins which
we truly forfake, bringing forth fruits meet
for amendment of life, and unallowed infir-
mities, we have the higheft aflurance that
they fhall not be imputed ; and the mercy
of God, manifefted in the death of Chriil, is
the great confirmation of our hopes : But to
carry our confidence further, and to expert
the forgivenefs of the fins in which we ob-
ftinately perfift, becaufe he died for usy and
gave full fatisfaBion for our offences^ is to
make him the miniller of fin.

I conclude with an exhortation, always to
preferve a facred regard to confcience : See-
ing its approbation is of fo vaft moment, ,the
only ground upon which we can affure our
hearts before God, we fhould pay a fubmif-
five refped to its dilates, and maintain its
rights inviolable, for they are the rights of
its 2:reat and fole Lord. We fhould always

hear

Cojifidence io'wardsGDdj explained. 369

hear, its voice againll: any thing that maySERM»
come in competition with it, whether the XIV.
perfuafion or authority of men^ or our own
paffions, worldly interefls, and felfilli trfiec-
tions : If we do not follow its.diredio!i in our
conduct, we cannot hops for its' approving
teftimony upon a review of it. It is true
you will be even in this method liable to
miftakes, and fo you will in every method
you can take, for infallibility is not the pri-
vilege of the human underflanding * but al-
ways fludy fincerity, that is, be diligent and
unprejudiced in your inquiry, that you may
know your duty, and impartially follow the
beft judgment you can make. This will
fupply the want of infallibility to the pur-
pofe of our acceptance with ttiat, equitable
judge,' who hath himfelf fo framed our na-
ture, that it is the very beft way we can ad:.

The doiftrines of the gofpel canccrnrng the
free Grace of God and the dea.th of Chrill,
may then be improved to our ponfolation ;
we have entrance with boldnefs into the divine
prejence by the blood p/.J-eJ us ^ if we draw
near with a true hearty in the a'ffura?ice of
faith ^ having our hearts (pri?ik!ed frojfi an
evil cmfciencc^ and our bodies wajhed with
pure water ^ Heb. x. 22.

Vol. III. Bb S E R-

[ 370 ]

SERMON XV.

Walking by Faith, not by Sight,
explained and recommended.

, . , . , , . . . .— — ^— — —

2 CORINTHIANS V. 7.

For we walk by faith not by fight,

THERE is nothing more becoming
fuch reafonable creatures as we are,
than upon mature deliberation to fix fome
certain principle as a general rule whereby
to govern our lives, and conflantly to adhere
to it. The leaft attention to what pafTeth
in our own minds, will convince us that
there are various fprings of aflion in them ;
we have afFedtions, appetites, and paflions,
of different tendencies, and which deter-
mine us to the purfuit of different obje<fls,
as much fo as heaven and earth, as fpirit
and body, as the improvement of know-
ledge and the gratification of fenfe, as the
mental pleafures which arife fi'om moral
good, and the low enjoyments which are
common to men and brutes. But every

man,

Walking by Faith ^ not by Sight, &c. 371

man, who thinketh at all, muft fee that the Serk.
true perfe<i.tion of his nature doth not con- XV.
Jfift in, and his higheft happinefs doth not
depend upon, the gratifying without any
controul or reftraint every inclination or dc*
fire which happeneth to arife in him. There
is an order eftablifhed by the Author of our
being, that the true ends of it may be ob-*
tained ; there muft be harmony, otherwife
the human conflitution is an unfinifhed
piece, not like the other works of God>
which hive all of them the plain charaders
of wife dellgn appearing in their beautiful
union, the parts, howevcrvario us, being m\i~
tually related to each other, and all agree-*
ing in one common end. Now, if there is
order and harmony intended originally in
the frame of our minds, and if it be neceflary
to the defign of our being and the higheft
enjoyment we were made for,- there muft
be government; a fiibordination of fomc
afFedlion-s to others, fo as the former fliall
be gratified only by the permifTion of the
latter; all the atflive powers muft be under
a law to exert themfelves only in fuch a
manner, atid to fuch a degree, as one go~
verning principle direcfteth. Of this we hav<^
a plain and fufficient evidence in ourfelves,
namely, that we cannot allow an unreftrain-
Bb2 c<i

372 Walking hy Faith ^ not by Sight ^

S E R M. ed indulgence of every inclination or appetite

XV. with the approbation of our own minds. We
can never be happy in any thing while we
are uneafy in ourfelves, I mean, while pain
and difcontent arife from a review of our own
actions; but this is unavoidable when we
ad: contrary to our fenfe of moral good and
evil : Now, it is the firft law of our nature,,
that we fliould be juftified to ourfelves,
which we can never be, without fubjecfting
all our defires and adive powers to con-
fcience.

Still it is to be remembered that we are
voluntary Agents, and as fuch muil purfue
the ends of our being -, our happinefs and
the perfe(Stion of our nature refult from the
actions which we chufe to do, indeed, they
alone are properly our adions j ive are not
like maay other creatures, which necelTarily,
and without any adivity of theirs, fulfil
what is called the law of their nature, but
fuch is our conftitution, that the ends
of it can only be attained by the exercife
of our liberty, and by an adive obedience
to the laws which God hath given us. We
are not under a necelfity of ading according
to the diredion of every inftind in our na-
ture, but find in ourfelves a power of fufpend-
ing the execution of v/hat we are prompt-
ed

exphi lied and recommended. 373

ed to, and of deliberating, that we may S e r m.
freely do what to our own underllandings XV.
appeareth in the whole to be bcft. Thij
(lieweth the advantage of what I mentioned
at firft, fome certain principle fixed as a ge-
neral rule whereby to govern our lives : To
run haftily into every adion or courfe of
a(5tion to which we are prompted, is un-
worthy of intelligent beings, for the reafons
already inlinuated j to go through the pro-
grefs of a laborious inquiry upon every- par-
ticular cafe, without having any fettled
maxim, to which we may appeal and be
determined by it, would embarrafs our un-
derftandings, and involve them in perplex-
ing difficulties ; whereas to have an invari-
able rule ready at hand with which we can
compare every point we are confidering^
leads to a juft and eafy decifion: la fadt,
it may be truly faid in fome fenfe> that
every man doth fo condudl himfelf, whether
he attendeth to it or not ; he hath either a,
principle, or fome prejudice that hath the
force of a principle, which guldeth his
whole courfe. What multitudes of man-
kind are there, who being accuftomed to
an uncontrouled gratification of their appe-
tites and pafhons, or having learned from
their childhood, and merely from the exr
B b 3 smpk

374 Walking by Faith ^ not by Sights

'S E R M. ample of others, a certain manner of ading,
XV. go on in the fame beaten track without ever
enquiring into the grounds of it ; and thefe
habits and prejudices are as a law which con-
tinually diredeth them. Others more wifer
ly confider the reafons of their condudt,
and have certain principles upon careful exr
amination approved to their own minds,
to which they refer their meafures as to a
fettled rule which conftantly determinet^
them.

The apoflle in the text mentioneth two
principles of operation in the human mind,
diredly oppofite to each other ; the one he
rejedeth, the other he declareth to be the
eftablillied rule by which he conduced his
own life, and indeed, the common rule of
chrifiians ; we walk by faithy itot by fight.
In the preceding part of this chapter he
treateth of the glorious hopes in a future
flate which we have by Jefus Chrift, which
he carrieth io far as to a full afliirance
that whcfi the earthly houfe of thh taberfiacle^
that is, this frail mortal body, JImll he dif-
fohedy we fhall have a building of God^ an
hoife not made with hands ^ eternal in the
heavens. The efFedl which this expectation
produced was a mofl: earneft and folicitous
defire of that eternal happinefs which was

to.

explamcd and recommended. 27 S

to be confummated at the refurre(5tion of Serm.
the dead j and a confidence, as he calleth XV.
it, or a firm and fteady refolution of ad-
hering inviolably to his duty, whatever temp-
tations or difficulties he might be expofed
to. St. P^t^l for himfelf was refolved though
be knew that bojids and afflidlions did abide
him, to perfevere in propagating chriftianity,
and endeavouring to make converts to it ;
and other chriflians are, at all hazards, to be
jledfafi and umnoveable, abounding in the
work of the Lord, making it their chief
fludy, while they are in the body, and
when they depart from it, to be accepted
of the Lord. The animating fpring of this
fleady refolution and uniform tenor of con-
verfation i^ faith, or a firm afFedlionate per-
fuafion concerning the great principles of
religion, the being, the attributes, and pro-
vidence, of the invifible God, the reality
and excellence of piety and virtue, and the
truth of the gofpel motives, particularly the
future flate of rewards and punifhments ; I
fay, it is t\\\s faith, as in oppofition to fight ^
which hath a quite contrary tendency, or the
rafti and hafly judgment of the mind con-
fining its views to fenfible obie(5ts, and the
prefent vifible appearance of things.

Bb 4.

I ihaU

376 Walking by Faithy not by Sight,

Serm. I fhall in the following difcourfe diilin<fl-
XV. ly confider thcfc tvyo cpjitrary principles of .
adion, fight anci faiths by which, I hope,
we fliall fei; tlje reafonabknefs and excel-
lency of the religious, or the chriftian, life
conduced by the latter principle, and be de-
termined to chufe it ', at the fame time we
may be able to form a true judgment con-
cerning the character of our own converfa°
tion.

Firfty Let us confider what it is to walk
by fight : As walking in the proper and li-
teral fenfe is a voluntary motion, it fignifieth
here, and in the ufual flile of the fcriptures,
ordering the courfe of our voliintary and de-
liberate adtions. As we are confcious of our
being free agents, whofe works depend up-
on our. own choice, the quellion is, what
guide we ihall follow in them? That which
is the moft obvious, and firfl occurreth tQ
our minds, tbe apoftle here calieth Jight,
the knowledge conveyed to us by our fenfes,
and the views we Jiave of the external
ilate of things in this world. Every man
knoweth his prefent conflitution to be fuch,
that a multitude of outward fenfible objeds
make ftrong imprefiions on his mind : The
ideas of them are conveyed by various ave-

nues_,

explained and recommmded. 377

npcs, and defires and averfions are excited S e R M.
by them, which prompt him to a(5tion, lie X^»
hath appetites which inchne him without
any refledion at all, to eat, and drink, and
enjoy other fcnfual plcafures j he hath pain-
ful fcnfations, which determine him to avoid
fome things as hurtful ; and the uneafy ap-
prehenlions of danger whereby he is excited
to lliun it and provide for his fafety. Thefe
and fuch hke inftinds or determinations of
nature belonging to the animal life, are the
firil: fprings of adion which we perceive in
purfelves, and they continue to have an in^
iluence on us through the whole of our pre-
fent flate J not as principal or the governing
part of our conftitution, for the attentive
mind will difcern in itfelf higher capacities
and affedions, which juftly claim the domi-
nion over its adive powers; but fome of
degenerate mankind are fo far loft to a fenfe
of the dignity and privileges of their beings
as to fubjed themfelves to the aifedions of
the animal nature, as if there were nothlns:
more noble in them than the brutes : In
this criminal, which the brutes are not, that
they voluntarily difhonour their fuperior con-
dition, and degrade thofe excellent powers
with which God has diftinguiftied them.
J'his is what God pronounced concerning

^he

378 , Walking by Faith, not by Sight,

Serm. thegrofHy corrupted human race, whom he
^^' therefore deftroyed with a flood, Ge?t. vi. 3.
that they were flefi ', their minds fo carnal,
and thereby their manners fo depraved, that
they were become unfit for that rank in his
creation, which he had appointed for them.
This is the very lowed fenfe of walking by
light, and yet fo prevalent it is in fome
men, and fo governeth their difpofitions, as
to form their temper and true charader.
The Epicurean philofophy, ignorant of God,
and deftroying all the principles of religion,
placed the chief good of man in pleafure ;
and to a vicious tafte, the pleafures of the
external fenfes are the highefl : But it pre-
vaileth more in the affections of many men
than in their fpeculations, and the language
of their hearts is truly expreffed by the
apoflle, I Cor. xv. 32. Let us eat and drink,
for to-morrow we die. Let us prefer ve our-
felves as long as we can in the free enjoy-
ment of all the pleafures of the animal
life, for when we die there is an end of us
and all our enjoyments for ever ; In like
manner Solomon reprefenteth EccL xi. 9.
the fpirit and fixed ruling inclination of the
licentious youth, to walk in the way of his
hearty and the fight of his eyes, without con-
sidering that for all this God will bring him

intQ

explahied and recommended. 379

into judgment. Nay, the fame author feems, S e r M.
by way of penitential confeflion, to fpeak XV.
of himfelf as far gone in the fame profligate
temper, chap. ii. 10. Whatfoever mine eyes
defiredy I kept not from them : I with-held
not my heart frojn any joy : What can this
mean but that he did not check any of his
inclinations ? He had no rule over his own
fpirit^ his appetites and paflions j but grati-
fied every defire which was excited by his
fcnfes, which is to walk by fight in the
"worft manner, as the moll voluptuous men
do 3 who, as the apofile faith, Titus m. 3.
Are foolijh^ difobedienty and deceived^ Jerv-
ing divers lufls and pleafures.

2.dlyy Another fort of converfatlon, not io
grofily fenfual, may be comprehended in
walking by fight : Every one knows that
the human life is diftino-uifhcd from that of
all other living things, with great advantages
and ornaments, befides thofe which arife di-
rectly from the purely intelle6lual and moral
capacities ; tho' thefe capacities themfelves,
joined as they arc in man to the fenfitive
life, raife it to a perfection which it could
never rife to without them : It is eafy to dif-
cern what an addition both of beauty v^nd
happinefs, reafon, and the focial virtues

bring

380 Walking by Faiths not. by Sights

Serm. bring to our prefent ftate of being, which

XV. othervvife it could not be capable of^ but, I
fay, abflrading from the higheft ufes of
feafon and moiuiity, which make the mofl
important difference between man and the
reft of the animal kinds, there are other
powers in the human nature which fet our
condition far above all the brutal fpecies.
Men have large comprehenfive imaginations,
which afford them a vafl variety of agree-
able entertainment ; a fenfe of natural beauty
in the contemplation of objeds which conti--
nually occur to them, and whence they leara
to divcrfify the pleafures of life by producflions
of their own art in imitation of nature : Aa
ability of communicating their fentiments,
and thereby mutual aid and comfort to one
another by fpeech ; 4 fenfe and a defire of
honour and; approbation from each other,
which, not to mention any relation it hath
to virtue, the highefl perfection and im^.
provement of human nature, and thegreateft;
ornament of human life^ yieldeth a delight
to the mind, far fuperior to any we have by
external fenfes, and produceth eiFedls very ad^
vantageous tq fociety. : In thefe refpedls the
life of man hath a great pre-eminence above
die beafts; it is rendered much more ele-*
gant as well. as. hiippy > and its fphere both
2 cf

explaified and recommended. . . ''^%i
of adlion and enjoyment greatly enlarged, Serm.
though ftlll far (hort of the excellence which XV.
might be attained by -the d'ueufe of our high-
eft capacities. Now, how many are there
of mankind who form their fchemes For life,
and take the meafures of .'their condud:, by
no higher principle ? Solomon is an eminent
example, who giveth this account of him-
felf in the days of Jiis vanity, ILccJef, ii. froni
the 4th verfe, I made me'greai/uborhy Ihuild*
ed houfeSy I plttnted 'vineyardsy 1 made gar deiis
and orchards,' Md planted trees in them of all
kinds of frtii'ts. . X made po'oh-of water to water
therewith the wood that bring^th' forth trees,
I got jfie fer'vdnts and ?naldem, and had fer-
va?2ts born in my houfe ; alfo I had great
P^JPJpo?is of great and fmall cattle, I ga^
thered me cilfo flher and gold, and the pe^
culiar treafiire of kings and of the proijinces :
I got me men fngcrs and women fingers, and
the delights of the fins oj inen, as mufical 'iti*
firuments of all Jorts, How many would
think themfelves happy, snd their enjc>y-
ments of life complete, in fach a fituati'on ?
But that wife king, reflecting maturely upon
it, pronounces all to be vanity and vexation
of fpirit ; furely we may iay, that being
wholly confined to the prefent ftatc, and

abftraa:-

382 Walking hy Faith, not hy Sighi^

S E R M. abflrading from all regard to religion, and
XV. all profpeds in another world, it is walk*
ing not by faith, but by fight.

'^dly^ Befides the defires originally plant-
ed in our nature, which have been already
mentioned, to objeds introduced by the ex-
ternal or internal fenfes, and which are a very
powerful principle of operation in our minds ;
befides thefe, I fay, there are fecondary in-
clinations to thofe things, which are con-
iidered as the means of obtaining the grati-
fication of our primary defires ; and the
converfation or courfe of deliberate adion,
which is formed or diredled by them, is alfo
comprehended in walking by fight. One
who hath lived any time in the world muft
have obferved, that riches and power are
ordinarily neceffary to acquire and fecure the
poffeflion of worldly enjoyments ; therefore
proportionably to the degree in which thofe
enjoyments are valued, and the earneflnefs
with which they are purfued, the means
of them are alfo fought after. Every one
mud be fenfible with what eagernefs men
labour for riches and power, and how great
a fhare the acqiiifition of them hath in the
bufinefs of life 5 it is for this they rife early

and

exphi'med and rccG?mn ended, 383

and fit up late, and eat the bread of forrows j S e r M.
for this they fubmit to incefTant toil, and, XV.
generally fpeaklng, the more fuccefsful they
are, ftill they become the more folicitous,
and the more diligent. And it is as plain
that thefe lufts ruling in the human mind
corrupt it, and direding the general tenor
of a man's life they form a charadler con-
trary to what St. Paul^ in the text, claimeth
for himfelf and his fellow difciples of Chrift,
rejoicing in it, and to what he elfewhere
calleth a converfation in heaven. The ten-
dency and the effed: of them rifeth no high-
er than ,this prefent world, and they termi-
nate not in the rational and virtuous, but in
the merely animal life ; as the apoftle John
in other words explaineth the fame doc-
trine, the lujl of the eyes, and the pride of
life, that is, the prevailing defire of wealth,
and of power, and honour, is the love of the
worldy inconfiftent with the love of the fa-
ther, or pure and lincere religion. Not
but wealth and power may be improved to
the purpofes of piety and virtue, and for
that end, may be lawfully, if they be mode-
rately, delircd and purfued -, indeed it is from
this capacity that they derive their beft ap-
pearance, and the chief pretence by which
the profecution of them is juftified to the

mind

3 §4 Walking by Paifhy not by Sights

S ERM. mind itfelf. But when religion is made little

XV. more than a pretence, and the heart is con*
fcioos to itfelf that the other ufes of worlds
ly emoluments are principal in its view, and
the ruling motives to its defigns, and its di-
ligence are taken from them, fuch a walk
may be juftly faid, to be by fight^ and not by
faith 3 and this is the true character of all
our defigns aftd endeavours, whether for
ourfelves or others, which ukimately termi-
nate in jthe prefent fl.ate»

I come now, in tht fecond-^iAct^ to cdn-
fider the diredlly oppofite principlcj that is^
Jaith, which giveth a quite diiferent turn to
the temper and converfation of men, and
v/hlch the apoflle reprefenteth as the ani-
mating and governing principle of his own
life, and the lives of all fincere chriftians j
ive "walk by faith, not by fght. No one
that readeth the New Teflament can be
ignorant of its laying great flrefs on believ-
ing as abfolutely Kf-cefTary to our accep-
tance with God, and as the great principle of
religion. Chriflianity itfelf, or the gofpel
' fcheme, as in oppofition to the law of Mofes,
IS called faith, by the obedience of which
men are juftified 3 plainly intimating, that
not the -'performance of external rites' and

cere-

explained dfid recommended. 3 S ^

ceremonies will recommend them to the fa- Se rm.
vour of God, but an afFeftionate pcrfuafion Jj^
concerning the fundamental dodrines after
godlinefs, producing fuitable difpofitions of
mind, and a fuitable praftice. But it is not
merely to the truth contained in the chriftiafi
revelation, or the light in which it fetteth
religious doctrines, that thefe great effeds are
attributed : Abraham Was juftified by faith, as
well as we are ; he believed God, and it 'was
counted to him for right eoufnefi ; he had a deep
affeaing impreffion of the being, the per-
fedion, the providence and the promifes of
almighty God j and he walked before him,
making his faith perfeSl by good works. And,
in general, the apoftle teacheth us, Heb. xi.
that without faith it is impofibk to pleafe
God', for he that cometh to God, or would en-
ter into a religious courfe of life, muf believe
that he is, and that he is a rewarder of all
them who diligently feek him ; which are doc-
trines not peculiar to chriftianity, but the ef-
fential principles of natural religion. For un-
derftanding this the better, let it be obferved,

Firft, That nothing can be more abfurd
than oppofing faith to reafon ; as if it Were
a blind credulity or an aflent to propofitions
as true, without confidering or inquiring

Vol. III. Cc into

386 Walking by Faith, not by Sight ,

Serm. into the evidence upon which it is founded.
XV. So the mind of man is fram'd, that fome ideas
and perceptions do neceflarily arife in it from
external objects, or by an attention to its own
powers and operations. There are alfo felf-
cvident truths, which we cannot help alTenting
to as foon as they are intelligibly propofed. But
the principles of Religion are not of this fort ;
the exiftence of God himfelf^ the firfl: of
them all, we have not fuch an intimate know-
ledge of as we have of our own exiftence,
but muft by fearching find it out, that is,
colled; it by reafoning, or infer it from the
exiftence of other beings, and from other
truths firfl difcerned and acknowledged 5
upon this foundation the underflanding pro-
ceedeth to difcover the divine attributes and
works, and by confidering the relations we
and other creatures fland in to God and to
each other, attending at the fame time to
the fcnfe of good and evil indelibly written
in our hearts, we are convinced of moral
obligations, and are enabled to form a fyftem
of duty which is the proper guide of life.
In like manner chriftianity is fo propofed to
us that we may have a rational perfuafion
of its truth 5 the divine Author of it
and his apoftles addrelTed their dodrines to
the underhand in gs of men, fapporting them

with

explained and recommended. 387

with proper arguments to induce an intelli- Serm,
gent belief J fuch as the figns, wonders, and XV.
divers aiiracles, which were worked for con-
firming them i the evident accompllfhment
of ancient prophecies in the principal fads
recorded in the gofpel, which are the main
articles of our faith, befides the intrinlic good-
nefs of its precepts, and their perfedl agree-
ablenefs to the beft fentiments oftheliuman
mind : Thus God as a law-giver dealeth
with us according to that conftitution of our
nature, of which himfelf is the Author.
Our minds are capable of no other obliga-
tion with refpeft to points of belief, than to
examine impartially, and without prejudice,
that we may affent upon rational grounds \
and this is all he requireth. Some indeed have
advanced and endeavoured to impofe upon
others a quite different notion of faith, as if
it were a confident perfuafion founded upon
mere authority, not only without, but di-
redly contrary to, reafon^ this hath had
very unhappy efFecSls. The tendency of it
is to turn religion into nonfenfe and abfurdity,
and to prejudice men againil: it as an affront
to their underflandings, only calculated for
fools J and in the believers themfelves it
hath produced nothing but fuperflition and
enthufiafm inf^ead of a reafonable fervice.
C c 2 But

388 Walking by Faith ^ not hy Sight ,

S E R M. But as the mind of man was not made for

-^V- fuch a faith, indeed duly exercifing its in-
telledual powers, is not capable of it, how-
ever fome, by llrong prejudices and ftupid
thoughtlefFnefs, may get into a confufed no-
tion which they call believing ; fo let us
never imagine that it is countenanced by the
fcriptures, which are written for ivife meriy
and able to judge what is f aid. Particularly,
the faith which the apoftle fpeaketh of in
the text, and by which he and other chri-
ftians walked, is oppofed to fight or fenfe,
hot to reafon, of which it is the noblefl ufe
and improvement j and the obedience of
faith is refignation, not of our underftand-
ings, but of prejudices and corrupt affec-
tions,

2dly^ It is abfolutely neceffary that the
great effential principles of religion, both
natural and revealed, be duly attended to,
and maturely confidered, that they may
have their proper effed. It is not enough
that we have been once fully fatisfied con-
cerning the truth of them, and given our
affent even upon the moft juft and rational
foundation ; they muft be frequently re-
viewed, and made the fubjedt of our de-
figned and deliberate meditation, in order
to their having a fuitable influence on our

temper

/)

explabied and rccomnwided. 389

temper and pradllce ; for they do not ope- S e r m.
rate like the ideas of feniible objedls, which XV.
immediately and neceillirily excite defire, and
prompt to ad:ion, but by calm and attentive
refled:ion they enter into the heart, and cap-
tivate the aiFcdions. Experience fheweth,
that the mofl important truths, even known
and believed, often lie dormant in the mind
like points of ufelefs fpeculatidn, without
producing any fuch difpofitions, or fuch a
converfation as they tend to j which is the
cafe of the mofl abandoned and profligate
finners, whofe crimes are highly aggravated
by their being committed againfl: convidlion.
One caufe of this furprizing appearance, fo
difagreeable one would think to the confti-
tution of the human nature, is flupid inat-r
tention, which in many cafes, and particu-r
larly in religion, hath the fame eifed that
ignorance hath. As there can be no affec-^
tion to that which is altogether unknown,
and confequently it cannot ingage us in any
profecution j the objedt which is not attended
to, is in this refpect as if it were unknown ;
no deiires are excited, the mind feeth no
importance in it, feeleth no attradive force.
This feemeth to be the cafe of the unfruit-
ful hearers of the gofpel, defcribed by our
Saviour in his parable of the fower : They
C c 3 hear^

390 Walking by Faith j not by Sight y

Se KM. bear, but they do 7iot underfiand y which
XV. doth not proceed from an incapacity, for
then it could not be imputed as a fault, but
from carelefs inattention j the caufe whereof
generally is, that vicious inclinations, by
habitual indulgence, have got the afcendant
in the heart, rendering it infenfible of the
beauty and the great advantages of rehgion ;
but whatever the caufe be, negledling to
apply its thinking powers to the conlidera-
tion of important fubje<5ls intelligibly pro-
pofed, is properly the guilt and the reproach
of a reafonable creature 3 and the prophet
Jfaiah had reafon to call upon tranfgreflbrs
X.ojlde'm themfelves men, by bringing to mind
or ferioufly attending to the proper motives
of action J for that is an obligation from
which rational and moral agents can never
difcharge themfelves. And this I take to
be an elTential ingredient in the crime of
unbelief, which is reprefented in the gofpel
as fo heinous, and whereby fo many linners
come fhort of falvation.

3 J/)', That faith may be the governing
tDrinciple of our lives, it muft be rooted in
the affedions as well as the underftanding,
and the objects of it have the full approba-
tion and confent of the mind. The leafl
reflexion will enable us to diflinguifli be-
tween

explaiiicd C7ict recommended. 3 9 1

tween a naked afTent to truth, and a deep Serm.
afFeding imprefTion of the fubjed:, as of the XV.
higheft dignity and worth, or of the utmoft
confequence to ourfelves ^ the former, be it
ever fo firm, frequently reviewed, and care-
ililly attended to, hath no influence at all
on the fprings of adion : Thus we know
there are many fpeculative truths difcovered
by dihgent obfervation and abftrad reafon-
ing, mofl certainly believed, and very en-
tertaining to the mind, which yet have no
relation to, nor any effect on practice j but
there are certain inftindlis or determinations
in cur nature, which fet all its adive powers
a-work, and without firft moving them, no
objedt can have any fliare in determining our
condudl, or can engage our purfuit, what-
ever light it may appear in to the under-
flanding. There is a determination in the
human mind to approve of moral excellence,
and affections to it are a part of our confti-
tution i felf-love alfo is infeparable from our
nature; but neither of thefe operateth ne-
ceflarily in the bell manner, and to their
producing their proper and regular cffed?.
The objects mull be fet in a juft light, which
is the province of faith : We cannot help
approving moral rectitude and goodnefs
when it is fairly reprefcnted 3 but it is in
C c 4 our

392 Walking by Faith , not by Sight ^

Serm. our power, by inveterate prejudices, to vi-

JCV". tiate our tafte, and even harden our hearts
into ari jnfenfibility of the beauty ofholinefs.
In like manner it is impoflible to extinguifti
the defire of happinefs ; but jt is pofHble,
and indeed too ufual, to pervert and mif-
apply it, fo as to prefer trifles to things of the
greateft moment, and, inftead of a wife at-
tention to our true jnterelt, to purfue low
and tranfitory enjoyments, as if the whole
of man, the all of his happinefs, confifled
in them j which proceedeth not from want
of felf-love, but mifplacing it j and through
'the influence of corrupt partial afl^ed:ion
misjudging the means whereby our true hap-
pinefs is to be attained. Upon the whole,
then, the true notion of faith, as a principle
to walk by, is compleated in thefe three
articles, a right undcrflanding of religious
truths, thofe, I mean, which are efl^ential
and diredly tend to a good life, an attentive
confideration of them, and receiving them
in love. This faith is a moral virtue, in-
deed the root of all moral virtues 3 fo it is
always reprefented in fcripture, and fo it is
properly injoined as the refult of all our mo-
ral obligations : For as the due exercife of
our rational powers will directly lead us to
the knowledge and belief of the great fun-

dam.ental

cxplai7ted and recommended, 395

damcntal principles of religion, and nothing Serm.
can be more apparently our duty, as men, XV.
than to apply our minds to the ferious con-
fideration of them, fo the affedtions planted
in our hearts will even naturally terminate
on them, as excellent in thcmfelves, and of
the greateft importance to our happinefs, if
the courfe of thcfe affe(5tions be not wilfully
and obftinately obftrudted by violent con-
traded prejudices and prepofTeflions.

Having nov/ finilhed the explication
which I propofed of thefe two diredtly
oppofite principles, faith and fight, I leave
it to yourfelves to judge which is the more
reafonable and becoming you. In govern-
ing ourfelves, and taking the meafures of
our condudl by the one, that is, fight, we
only provide for the lower part of our na-
ture, and for a very ihort duration j all our
cares are employed about the enjoyments of
the body, of the fenfes, and the imagina-
tion, of a tranfitory life which is but the in-
fancy of our being j the fuperior powers of
our minds are negleded, or not exercifed in
a proper manner, and to anfwer the ends
they were defjgned for. What a difparage-
ment is it to reafon, capable of difcerning
fubllme truths, and entertaining the mind
with high pleafure, to be ufed wholly in
:^ the

394 Walking by Faiths not by Sights

SERM.the fervice of this animal life and its inte-

XV. refls ? And how deplorable is the condition
of the human heart, when its beft affedlions,
capable of yielding the nobleft enjoyment,
are altogether uncultivated and unexercifed ?
How unworthy of an immortal fpirit are
the views of the men who walk by fight ?
the men whofe profpeds do not reach be-
yond the limits of this fliort and uncertain
life ? One would think a regard to the dig-
nity of our nature, and the rank it holdeth
in the creation, fhould raife a refentment
againft fuch difhonour done to it. Hath
God allied us to the world of fpirits, and
made us capable of contemplating the no-
bleft objed:s, even himfelf, and of being
like him, which the fcripture calls partak-
ing of a divine nature ; and fhall we chufe
to confine our views to this earth, and to
have our portion in it ? Let us at leaft wifely
confider where our true interefl lieth, and
what is the courfe of life in which we may
expedl the greateft happinefs. It is impof-
fible, if we would, to extinguilL the powers
of reafon and confcience altogether -, if we
do not fuffer them to reign, they will at
leaft reproach us for the indignity done
them, fo feverely, as to pall the pleafures of
life, and make us feel the moft bitter and
2 inward

explained and recommended, 39^

inward pains, which Solomon calleth wounds Serm.
of the jpirit^ and faith, 7io man can bear XV.
them. And as we cannot help having anxi-
ous foreboding thoughts of futurity, no man
can fatisfy his mind, upon rational evidence,
that he fliall not fubfiil in another flate after
this life is ended j what defence is there
againfl: the difmal apprehenfions of unhap-
pinefs in it ? So that our condition in walk-
ing by fight, is both mean and mifcrable.
But faith exalteth the human nature, and
raifeth it to the divine likenefs ; it enlargeth
the intellectual powers, entertaining them
with obje<fls which, though unfeen, are cer-
tain, and of the moft tranfcendent excel-
lence, fuch as God himfelf, the beauty of
holinefs, and the glories of another world ;
it is the fubftance of things hoped for, and
the evidence of things not feen 3 maketh the
invifible Deity, with all his amiable per-
fe(5lions, intimately prefent to the mind, the
fubjedl of its mofl affed:ionate and delightful
contemplations ; and it is fully convinced,
not in the way of an enthufiaftic wilful per-
fuaflon, or fuperftitious bigottry, but by a
calm attentive confideration of rational evi-
dence ; the mind, I fay, is fully convinced
that there is an important reality in the hap-
pinefs of good men in a future ftate 5 upon

this

396 Walking by Faith, not by Sight,

Serm. this foundation faith elevateth the affedtions

XV. to divine things, it exciteth fervent defires
to the perfedion of virtue, producing an in-
violable refolution to purfue it conftantly as
the greatell good of man j it fupporteth the
mind under all difficulties, and enableth it
to refift and to conquer temptations, and
giveth an heavenly turn to the temper and
the whole converfation, v^^hich is formed
upon the motives of religious virtue, parti-
cularly the hope of feeing God hereafter
more perfed:ly than he can be feen now,
and being fully fatisfied with his likenefs.

If there be fuch aa excellence in faith, if
it fo improveth the powers of the believing
mind, and exalteth its condition, how much
are we indebted to the mercy of God for
the chriftian revelation ? The principal ob-
jecfls of faith are the being, the perfecflions,
and counfels of God towards men, and that
he Is a rewarder of them who diligently feek
him. Thefe points are clearly difcovered in
the gofpel : A^^ man hath feen God at any
time, the only begotten Son, which is in the
bofom of the Father, he hath declared him,
John i. 18. And he hatb brought life and
immortality to light through the gofpel. If
therefore we have embraced this revelation
upon a full convidion of its truth and divine

authority.

eicplaitied and recommended. ^ 97

authority, it may be reafonably expeded we S e R m*
fhould do 7nore than others ; that our affec- XV.
tionsjlmdd be fet on things above ^ that being
renewed i?i the fpirit of our minds, ivefioidd
prove ivhat is the good, and acceptable, and
perfect ivill of God, and that we fhould live,
as the apoftle faith he did, Gal. ii. 20. by
the faith of the fon of God, that is, order
our whole converfation conformably to his
do(5lrine.

In concluiion, let us every one for our-
felves judge whether we walk by faith or
fight, or what is the true charadler of our
temper and converfation. One would think
it fhoi>ld not be very difficult for men to
know the governing principle of their own
adlions ; what are the motives which ge-
nerally influence them, and the views they
habitually and uniformly purfue ; yet fo it is,
that many deceive themfclves in this im-
portant matter j they are confcious of be-
lieving the truths of religion, and pay fome re-
gard to it in practice, at leaft, fo far as to attend
its pofitive inftitutions, and abflain from grofs
a6ts of impiety, at the fame time their affec-
tions to things on earth are very ftrong, and
they have a principal fhare in their purfuit.
I hope what hath been faid may affift us in
determining this point, if we are difpofcd

to

39^ Walking by Faith y not by Sight, &c.

Serm. to examine impartially. Do the objeds of
XV. faith engage our attention, and have they the
afcendant in our hearts above all others ?
Are the things of the world, the pleafures
of fenfe, riches, and honours, purfued in
fubordination to them ? Are virtue know-
ledge, temperance, patience, godlinefs, and
charity added to our faith ? And doth it
produce the works of righteoufnefs habitu-
ally in our lives ? For by them it is that
faith is made perfedl ? If it be fo, we are
in Chrifi Jefus^ and Jh all be accepted as lieirs
according to the hope of eternal life*

^he End of the Third Volu me.

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