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PRINCETON, N. J.
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SAMUEL AGNE\V,
OF P H I I, APE LPHI A , PA.
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SERMONS
O N
VARIOUS SUBJECTS.
Containing,
I. Temptations to Evil not from God.
II. Men tempted to Evil by their own Lulls.
III. Of Natural, Moral, and Civil Liberty.
IV. Of Chriftian Liberty.
V. On the fame Subjeft.
VI. Of fhe Kingdom of God.
VII. Of believing in Chrift.
VIII. Of Inability to do good arifing from vicious Habits.
IX. A Sermon addrcffcd particu- larly to young Pcrfons.
X. How divine Worlhip is to be acceptably performed.
XI. The Evil and Folly of Covet- oufncfs.
XII. The proper Improvement of temporal Poffeflioiis.
XIII. Of the BlefTednefs of the Pure in Heart.
XIV. Of the Bleffednefs of the Peace-Makers.
XV. A Converlation becoming thr Gofpcl recommended.
By JOHN ABERNETHr, M. A.
VOL. IV.
LONDON:
Printed for D.Browne, without Temple-Bar \ C.Davis, in Holborn j and A. Millar, oppofite Kcthtrine-Jirect in the Strand.
M. Dec. LI.
CONTENTS.
Sermon I. Temptations to Evil not from God.
James i. 13, 14. Let no man fay when he is tempted^ I ant tempted of God, for God cannot be tempted with evil, neither tempteth he any man,. But every man is tempted, when he is drawn away of his own luji and enticed. Page i
Sermon IL
Men tempted to Evil by theit own Lufts.
James i. 14.
But every man is tempted, when he is draitun away of his own lufi and enticed, P- 27
Sermon III. Of Natural, Moral, and Civil Liberty.
Galat. V, I. Staiidfafl therefore in the liberty where^uith Chrift hath made us free, p. 54
^ A 2 Ser-
1
CONTENTS.
Sermon IV.
Of Christian Liberty.
Galat. V. I. Stand fajl therefore in the liberty wherewith Chrijl hath made us free, p. 84
Sermon V. On the fame Subjed. p. r 1 7
Sermon VI.
Of the Kingdom of God.
Rom. xiv. 17. For the kingdom of God is not meat and drink^ but righteoufnefsy and peace, and joy in the Holy Gkofi, P* 155
Sermon VII.
Of believing in Jesus Christ.
I John iii. 23. Jbid this is his commandment, that we fhould believe in the name of his Son Jefus Chrifi,
p. i8i
CONTENTS.
Sermon VIII.
Of Inability to do Good arifing from
vicious Habits.
... \
Jerem. xiii. 23.
Can the Ethiopian cha?ige his Jki?!, or the
leopard his fpots ? Then may ye alfo do
good that are accuftomed to do evil, p. 206
Sermon IX.
A Sermon addreffed particularly to young People.
Pfalm xxxiv. 11, 12, 13, 14. Comey ye children^ hearken unto me : 1 will teach you the fear of the Lord. Whatman is he that defireth life^ and loveth tnany days that he may fee good? Keep thy tongue from evil J and thy lips from f peaking guile ', de- part from evil and do goody feek peace and purfue it, P* 236
Sermon X.
How divine Worfhip is to be ac- ceptably performed.
Ecdef. V. from verfe i to 8. Keep thy foot when thou goefl to the houfe of God, and be more ready to hear, than to
give
CONTENTS.
give thefacrifice of fools : For they confidcr , not that they do evil. Be not rafi with thy motitht and let not thine heart he hafly to uttef any thing before God : for God is in hea- ven, and thou upon earth : therefore let thy Words be few. For a dream cometh through the multitude of bu/inefs^ and ajool's voice is known by midtitude of words. VAten thou VQweJl a vow unto God^ defer not to pay it : for he hath no pleafure in jools : pay that which thou hajl vowed. Better is it that then JI:ouldeJt not vow, than that thou fioiildejl vow, and net pay. Suffer ftcf thy mouth to caufe thy flefh to fin ^ neither fay thou before the angel^ that it was an error : Wherefore Jhculd God be angry at thy voice ^ and dejircy the work cf thine hands ? For in the multitude of dreams and many words y there are alfo diverje vafiities : tut fear thou God. p. 26S
Sermon XI.
The Evil and Folly of Covetoufnefsa
Luke xii. 15.
And he f aid unto them^ take heed and beware of covetoufnefsy for a man's life confijleth not in the abundance of the ibirgs which he pojfejfeth. p^294
Ik"
CONTENTS.
Sermon XII.
The proper Improvement of temporal Poffeffions.
Luke xvi, 8, 9, lo, 11, 12.
And the Lord commended the unjujl fleward hecaufe he had done wifely • for the children of this ivorld are in their generation ivifer than the children of light. And I fay un- to you^ make to yourfehes friends of the mammon of imrighteoiifnefs^ that ivhcn ye faily they tnay receive you into everlajlifig habitations. He that is faithful in that ivhich is leafi, is faithful alfo in much, Jf^ therefore^ ye have not been faithful in the unrighteous mammon, who will commit to your trail the true riches ? And if ye have not been faithful in that ivhich is another's, who fiall give you that which is your own,
P- 325
Sermon XIII.
Of the Bleffednefs of the Pure in Heart.
Mat. V. 8.
Bleffed are the pure in hearty for they fl: all fee God. p. 350
^i S E R-
CONTENTS.
Sermon XIV.
Of the Bleffednefs of the Peace- Makers.
Matt. V. g. Bleffed are the peace-makers • for they Jhall be called the children of God. V''i77
Sermon XV.
A Converfation becoming the Gofpel recommended.
Philip, i. 27. Only let your converfation be as it becometh the gofpel of Chrijl, P* 4^ 5
SER.
S E R M O N I.
Temptations to Evil, not from
GOD. ^\vJ^--^^^F^:
PEIHGETOH
]
JAMES I. ,3,%^HE0L0GXCi'lL./i
Z/f'/ m vian fay when he is tempiedy^^l""'*' tcfnpted of God, for God cannot be tempted nvtth evil, neither tempteth he any 7nan» But every man is tempted, when he is draiim away of his own lufi and enticed,
AS we are here in a flate of trial andSEiiM." infirmity, having indeed an eternal !• happinefs in pfofped, but our way to it be- fet with difficulties from without, befidesthe difcouragement which arifeth from our own weaknefs, hothing is more reafonable and fit for us then ferioully to confider thofe diffi- culties, and all the difavantagesof every kind which necefllirily attend our prefent condi- tion ; and hkewife, on the other hand, the en- couragements whereby we are animated to a perfevering zeal in a Religious courfe, that we may know how to maintain our integrity, J>oL. IV. B and
2 Tempfatiom to Evily not from God,
SERM.and bear up againft the former, as well as
I. make a proper improveaient of the latter to the true intention and end of them. Efpe- cially the fcripture dodtrine concerning af- flidion is of great confequence to the right conduct of the chriftian life. We are taught that it is inevitable, and our own ob- fervation of the ftate of mankind in this world leadeth us to expedl it. Now, af- flidlion is an evil of which God himfelf is the author, very conliftently with the perfeft purity of his nature, and with the tendereft compaiTion for his fervants : Whom he loveth, he rebiiketh and chafteneth -, and the defign is worthy of fupreme goodnefs as well as rec- titude, for it is to try the virtues of the af- flidled in order to flrengthen them, that they may be found unto praife^ and honour, and glory, at the appearing of Jefus Chriji^ as St. Feter fpeaketh, i epift. i. 7. For this reafon the apoftle James would have chriftians fubmit chearfully in all thefe trials, or temptations as he calleth them ; ver. 3. of this chapter, My brethren count it all joy when yon fall ifito divers temptations ; and the reafon he giveth is juft that which I have mentioned, that fuch temptations are the means of our growth in religion ; knowing that the trial of your faith worketh
pati^e :
i'anptatiotn to Evil, net from God. %
patience : But let patiejtce have her perfc5l S e R M. woi'ky that ye may be perJcB a7id entire^ ^* wanting nothing. And as the conclufion of a dlfcourfe on the mutability of human affairs, whereby he endeavoureth to reconcile every particular perfon to the changes which happen to himfelf, he faith in the verfe im- mediately preceding the text, blejjed is the man that endureth temptatiom.
But there is another kind of temptation here fpoken of, of which God is not the author or caufe j on the contrary, the apoftle forbiddeth them that are tempted to fay they are tempted of God, to allege it in words, to avow any fuch opinion or what- ever may have a tendency to fupport and abet it, or even to entertain any fuch furmife in their hearts : The meaning of this, certain- ly, is a folicitation to fin ; when the inten-* tion is not to prove the lincerity of feeble virtue in order to confirm and increafe it, but to fubvert and deftroy it ; to draw the weak and unwary into wickednefs which leadeth to their ruin. This is what the perfedly holy and good God is not capable of; but that men are fo tempted, and often fuccefsfuUy, experience witnelleth j fnares arc laid for them, in which they are unhappily caught, and betrayed into heinous trangref- 3 2 fions.
4 Tempt atiofis to Evil, not from God,
S E R M. fions, fatal to their fouls, which tend to, I- and ifllie in their death or final deflrudtion. It is of great importance to know whence this danger arifeth, that being duly apprifed of it, we may be upon our guard againft it, in order to preferve our integrity, that we may attain at the laft to the true end of our being, and the end of our faith, the per- fedion of righteoufnefs and the falvation of our fouls. The fcripture in many of its de- clarations fpeaketh of an envious and wick- ed being, or rather a multitude of them, who having early made defection from their duty, and lifted themfelves in a rebellion againft the divine government, and having left their fir ft happy habitation, are refer ved in chains under darknefs to the judgment of the great day. In the mean time they are permitted by providence to go to and fro through the earthy and walk up and down in ity as fatan is reprefented as fpeaking con- cerning hrmfelf in the book of Job-, and we are told their principal employment, a very wicked one, is to draw men into fin. They, being rebels againft God, and moft malicious enemies to mankind, are the con- du6lors of the oppofition to goodnefs in this earth, and tempters ; rather, to make the enmity appear the more formidable, they are
repre-
Temptations to Evil^ not f?-om God. 5
reprefented as In a confederacy and mifchle- S;erm. vous afTociation, ranged under the infernal !• government of one head, who k eminently called the tcfiipter, and is always ready to take every opportunity of enfnaring unwary mortals, having many of his miniflers in all places fully inftrud^d in his hellifli arts, whereby they lie in nvait to deceive. But after all, St. James teacheth, that our greateft danger is not from them -, it is fomething in ourfelves, we have reafon to he moft afraid of, as the Iburce of the moft prevailing temptations ; and but for it, we fliould have nothing to apprehend from the poifoned arrows of f'nemies without ; their moft fub- tle devices and moft furious aftaults would be utterly inefFedtual. This is what the apoftle calleth every man's own htfts^ meaning his lower appetites and paffions, whereby he is drawn away and inticed. There are, there- fore, thefe two points contained in the text, which I fhall diftindly confider.
Firjij That God in all his works and ways, the whole of his adminiftration to- wards mankind, ftandeth perfedlly clear of tempting them to moral evil ; he is not in the leaft degree, or by a fair conftru(5tion, in any part of his . B 3 con-
1'empfations to Evil, not Jrom God, condud:, acceflary to any one of their offences. This St. James aflerteth with great earneftnefs as a principle of the utmoft importance to be beheved, and deeply imprefied on our minds. Let no man fay (let him reje6t with abhor^ rence any fuggeftion that hath fuch a tendency) that he is tempted of God j
for God is not tempted with evily fiei-^ ther doth he tempt any man. Secondly, The true and the mofl ufeful account of the origin of fin to every par- ticular perfon ; that which really is the fpring of prevailing temptation, is his own lufl.
Firfl, That God in all his works and ways, the whole of his adminiftration to- wards mankind, llandeth perfectly clear of tempting them to moral evil 5 he is not in the leafl degree, or by a fair conftrudion, in any part of his condud, accelTary to any one of their offences. For our better under- ftanding this dodlrine, let it be obferved, that it hath an immediate and neceffary con-- nedtion with the true character of the Deity. Reafon teacheth us, and the fcripture very exprelTly, that he is a being of the moft per^ fed: moral reditude or holinefs 3 which at- ^ trlbutCi
Temptations to Evil, not from God, y
tribute, fo far as we can underftand, princi- S e r M. pally exerteth itfelf in his utter averfion to !• the fins of his creatures, and his approba- tion of moral goodnefs in them. This the facred writers continually inculcate, teaching us that he is of purer eyes than that he can behold ijiiquity\ that he beholdeth the righteous 'with a fleaja?2t countenance, but evil cannot dwell with him, and wickednejs is an abctni- nation to him j if it be fo, it is impoffible he lliould be a tempter, for that importeth, at leaft, that the fin of the tempted would be agreeable, indeed that he defireth it, and is folicitous to have them brought into the fnare. But all religion refleth upon this principle, utterly inconfiftent with his tempt- ing any man or any creature, that God is only pleafed with rational agents doing that which is right, and difpleafed with their do- ing what is wrong in a moral fenfe : If that be denied, piety is intirely fubverted, and all practice of virtue on the foundation of piety. By this argument, which is the moil plain and fatisfying, the apoftle fupporteth his affertion in my text, let no man fay, I am tempted of God ; for God is not tempted with evil himfelf and confequently neither doth he tempt any man. A being who is wholly uncapable of any moral turpitude, , B 4. can-
8 liemptatlons to Evil^ not from God,
Se R M. cannot folicit any others to it, nor give thein
!• the leaft countenance in it, which muft air ways neceflarily fuppofe a corrupt affection . Another of the divine attributes is goodnels, equally eflential to his chara6ter, and of equal importance and neceffity to the pur- pofes of religion : Without believing it, we can neither love him, nor trull: in him, nor do good in imitation of him. But if God be good, he cannot tempt any man ; for that proceedeth from the utmoft malevo- lence, feeing it aimeth at the unhappinefs, nay, the utter ruin of the human nature. Perhaps there may be a fond, blind affec- tion in one man tempting another, diredted by the bias of his own depraved heart, to- wards criminal pleafure, or imagined advant- age of fome kind or other, in which he would have the tempted to participate -, but the mind which comprehendeth the true intereft of mankind, and feeth what the moft enlarged underftanding mufl fee, the infeparable con- nexion between virtue and happinefs, and between vice and extreme mifery ; fuch a mind, I fay, could not be imagined to fo- licit any man to (in, will that he fliould fin, or do an a6l with defign to induce him to it, without a malicious intent to deftroy him^
Secondly^
^emptatio?is to Evilf not from God. 9
Scco?7(uy^ Let us proceed to confider theSERM* works of God which relate to man, and we I. (hall be convinced that far from having a tendency, or (hewing a defign, to draw him iiito fin, which is tempting him, on the contrary, they provide againft it in the bell manner. And, firft, if we look into the human conftitution, which is the work of God, curioufly formed according to a well- laid defign in his benevolent counfels, one of the moft obvious and important appear- ances in it is, an indelible fenfe of moral good and evil, the work of the divine law written in the heart of man, fo plainly and fo deep, that the very weakefl, who hath the ufe of reafon, can difcern it ; and not the flrongefl temptations, nay, fcarcely the longefi: courfe of cuflomary indulgence in profligate vice, have been able to wear it out. This fenfe of right and wrong difco- vereth itfelf early 3 it is not the refult of mature reflexion, clofe reafoning, and long fludy, but it plainly appeareth that the gra- cious author of our being intended to pre- vent us with it, that we fhould not be led aflray before our arriving at the full exercife of our underftanding, which was defigned to be the principal guide of the rational life, or of our free actions 3 the underftanding,
however.
to temptations to E'vIIy not from God.
Serm. however, advanceth llowly to its maturity;
I. but in every ftep of its progrefs, if we ufe it aright, it cafleth a growing Hght upon, and flrengtheneth what I may call the virtuous pre-fenfation originally planted in our minds ; for doth not reafon teach any man who calmly attendeth to it, that the God of na- ture, by prepofTefling the mind fo power- fully in favour of the things which are pure, and honeft, and virtuous, hath not led us away from our true intereft and happinefs, but dire<flly to the profecution of it ? To this fenfe of good and evil, there is added in our conftitution a ftrong inforcement of the choice, and the pradice of the former, in that high pleafure of felf- approbation which is naturally and infeparably annexed to it, which is the greateft enjoyment that we are capable of; and a flrong motive to our efchewing the other, that is, moral eviU in that inward felf- condemning and remorfe, which as naturally and necelTarily follow it, and is of all pains the moil intolerable. Muft it not be acknowledged, then, that the frame of our nature prompteth to the prac- tice of virtue as its proper end, and that the defigning caufe of it did not intend to tempt us to evil, but to provide againft our being tempted ? It is true that liberty is a part of
the
Temptations to Evil^ not from God. 1 1
the conflitutlon, which importeth a powerSERM. of doing evil, and by which it is that we !• are rendered capable ©f it. This, as well as the other capacities of our nature, is derived from God ; but there is no rational pretence for allcdging that gift to be a temptation, becaufe liberty is not an inclination to evil, but meerly the mind's power of determin- ing itfelf to that, or the contrary, according as the motives to the one or the other fliould appear ftrongeft j and that the author of the conftitution hath cafl the ballance on the fide of virtue, we may fee from what hath been already faid, fince he hath given us virtuous inflindts, with a fenfe of moral obligations, and added a very powerful fanc- tion to them. Belides, liberty is abfolutely neceflary to the pradtice of virtue, as well as to the being of moral evil ; nor could we without it have been capable of rational happinefs. It mufl be confefled that our ftate is imperfedt ; we are made frail and mutable creatures, liable to temptations, and many are adlually milled by them ; nor have we any pretence for denying that it was agreeable to the divine perfecfl goodnefs and wifdom, to create fuch a fpecies of be- ings, and in fuch a condition. But feeing we are free agents, and weak, inftead of • tempting
1 2 Temptations to Evil, not from God,
S ERM. tempting us to fin, or even leaving us by his
I» conflitution in a flate of indifference to it, he hath done all which was confiflent with our freedom to prevent our falling into it. And thus it appeareth, that in the frame of our nature the foundations of virtue are laid fbrong and deep, and that we are not tempt- ed to evil, but rather warned and fortified againfl it.
Again ; if we confider the adminiflration of providence, and the divine condudl to- wards all men, we fhall find that the fame dcfign is regularly purfued by methods be- coming the wifdom of God, and befl fuited to our condition ; the defign, I mean, not of tempting us to fin, but preferving us from it. As God fent men into the world, a fpecies of rational beings, fitted by the ex- cellent faculties wherewith he endued them for rendering him very important fervice, and enjoying a great meafure of happinefs, and an higher kind than any other inhabi- tants of this earth are capable of ^ for con- templating the order and beauties of the world, and offering to the author of it the praife due to him for the manifeflation of his wifdom and goodnefs, in the inanimate and brutal parts of the creation, for imita- ting the moral perfecflipns of the fupreme
Seine-
uempfafions to Evil, not froTn God. i ^
Being himfelf, and thereby partaking oFSerm, thofe pleafures which bear the neareft re- I. femblance to his own eternal and immutable bleflednefs ; fo he conftantly careth for that favourite workmanfhip of his hands. Of all the nations of men, who are made to dwell on the face of the earth, none are without witnefs of their maker's mercies, for he continually doth them good, fending them rain from heaven y and fruitful feafons, and filing their hearts with food and glad- nefs. Now if fuch lenity and kindnefs be the charad:er of the divine adminiflration, what is the tendency of it ? Is it to tempt men, to lead thtm to fin, which is rebel- lion againft himfelf, and againft their own rcafon ? That hath been the event, indeed, with many of them, but by a moft ungrate- ful abufe of his goodnefs and forbearance, which naturally ought to have led them to repentance. But when men had wilfully corrupted their ways, and turned the bounty of God into lafcivioufnefs, giving thcmfelves up to work wickednefs with greedinefs, providence hath fometimes interpofed in a different manner, that is, by awful judg- ments, very terrible defolations fuddenly fpread over nations or cities. But how have fuch difpenfatigns been condu<5ted, and with
what
14 T!empt attorn to Evil, not from GoJ^
Serm. what manner of appearance, on the part of
I. the fovereign ruler ? They bore the marks of his difpleafure for the fins of men fo vi- fible, that the mofi: flupid have found them- felves obliged to acknowledge it. Is this tempting them ? is it not rather ufing the beft and moil eiFed:ual methods for reclaim- ing them from fin ?
And, laftly, if we conflder the revelation of the gofpel, and that whole divine fcheme contained in it, which God in love to man- kind hath formed for our falvation, we mufl fee that the whole defign of it is diredly oppofite to the defign of tempting j it is to turn every one of tis from our iniquities. To this purpofe have we not only our Saviour's clear inflrudions, and the excellent exam- ple of his life, but he gave himfelf for us a facrifice, and fiifFered a mofl: painful and ig- nominious death to redeem us from fin, to purify unto himfelf a peculiar people zealous of good works. All the promifes, which are in him yea and ameny have this tendency and this defign, namely, that we fhould cleanfe ourfehes from the filthinefs of the flejlo and fpirity and perfeEi holme fs in the fear of God, In a word, every part of chriftianity was intended for the fame end, all its mo- tives and all its rules > but it is particularly
worthy
Temptations to Evil, not from God, 15
worthy of our notice, that the fympathy oFSerm. our Saviour with his difciples, whom he fo I. loved as to die for them, is reprefented as efpecially exerting itfelf for their fupport under temptations ; thus we are told, Heb. ii. 18. In that he himfelf hath fuff'ered, be^ ing fefnpted, he is able to fuccour them that are tempted. And chap. iv. 15. We haije not an high prieft which cannot be touched with the feeling of our infirmities^ but was in all points tempted as we arCy yet without fin. We are therefore encouraged to come boldly to the throne of grace, that we inay obtain mercy, and find grace to help in time of need, grace to refifl and conquer tempta- tions. For this purpofe is the afliftance of the Holy Spirit given to chriflians, all whofe operations on their minds, declared in fcrip- ture, have this tendency, that they may be enabled to refift and to conquer temptations. And the difpofition of things by divine pro- vidence, and ordering all the circumftances in our condition, is reprefented in fcripture as carrying on the fame defign. Sometimes, indeed, we are told that providence fuffer- eth men to fall into fnares, nay, and layeth ftumbhng- blocks in their way; but the Arongeft expreflions of this fort mean no more than that feeing finners violently break
through
1 6 Temptations to Evil, not from Go J.
5£RM. through the reftraints from linful courfeg I. which providence had laid them under j foi" thus the fcripture teacheth, and dur own experience confirmeth it ; they are then fuf- fered to walk in their own counfels, which is the true meaning of the fcripture expref- fions referred to concerning wicked men, who are permitted to go ftill further on in their evil ways, and abandoned to the hard- nefs of their hearts. But for the general tenor of the divine adminiftration towards men, it defignedly favoureth their efcape from temptations, and dircdtcth them to the paths of virtue, if they had wifdom to ob- ferve it ; and, efpecially, the fcripture afTu- reth us, that the condudt of providence to- wards chriftians, is quite contrary to tempt- ing them ', it tendeth to fupport them againfl: temptation, and to enable them to overcome it; I Cor. X. 13. There hath 710 temptation taken you but fuch as is commoii to men, and therefore reliftible by human ftrength, fo kind hath providence been ; but depend al- ways for the future on God's care, for he is faithful y a?id will not fuffer you to be tempted above that ye are able ; not only he will not tempt you himfelf, but not fuffer others to tempt you above your abilities ; and will, mth the temptation^ which he permitteth, 3 mak(
temptations to Evily not fro77i God. \y
make a way for cjcape^ fo that you may le Serm, able to bear it. I have now endeavoured to I* confirm the apoflle's allertion in my text, that God, who is not himlelf tempted with evil, infinitely pure, perfedlly averfe to every kind and degree of moral turpitude, and above the poflibility of being drawn into it, doth not tempt any man ; on the contrary, that the tendency of all his works and ways towards mankind, in the conflitution of the human nature, in the difpofitions of provi- dence, and the gofpel grace, is to preferve them from evil, and to refcue them when fallen into it; to recover degenerate and corrupted mankind to integrity, to lead them in the way of righteoufnefs and virtue, to the perfection of it, as the proper end of their being, and their highefl happinefs.
The next obfervation relateth to the ne- ceffity and importance of this doclrine : The apoftle delivereth it as a point he lay- eth great flrefs upon ; let no may fay, 'when he is tempted, I am tempted of God; let every chrillian be always aware of the evil tendency of fuch a furmife, and take heed that he doth not entertain it. And having, to eflablifh us in this belief, traced our fins and temptations to their true fpring, and given an account of them quite different
Vol. IV. C from
i8 temptations to Evil^ not from God.
S E RM. from their being originally from God, name-
I. ly, that they take their rife from the luft& of the heart, the conception whereof intro- duceth fin, which, when it is finished by the confent of the mind, endeth in death ; the apoflle, I fay, then repeateth an earneft cau- tion againfl this error, fo follcitous he was to preferve chriflians from it, ver. i6. Do ' not err, my beloved brethren, that is, by im- puting, in any manner or degree, your fins or temptations to God ; in oppofition to which he declareth, ver. 17. every good and every perfe5i gift is from above, and cometh down from the Father of lights, with whom there is nd variahlenefs, neither fiadow of tufjii?2g. All the moral capacities and af- fedlions of our nature, and all the gifts of grace, are from the eternal Father, the pure fountain of intelledual light and happinefs, who cannot be fo inconfiftent with himfelf, as to be the author of darknefs, fin, and mifery ; for there is no fliadow of turning with him, there is really no pofiibility, arrd we ought never to imagine an appearance of his turning from good to evil.
The neeefiity and importance of this doc- trine may be farther illuftrated by confider- ing, on the one hand, the danger of men's fiilling into appofite fentiments or prefump-
ti9iis
Tempt citio}is to Evil, not from God. 1 9
tlons in tlieir minds, which have a very bad Ser m. tendency ; and on the other hund, the great ^• advantage to the ends of religion which will ^"^ arife from an inviolable adherence, and a careful attention to it. Some, indeed, to fliun the dangerous miflake of imputing fin and temptation to God as in any refpccft its caufe, have run into the oppoilte equally abfurd extreme of withdrawing m.oral evil altogether from under God's government of the world, and deriving it from an original independent evil principle ; which fcheme, as it deftroyeth the true notion of vice (con- fequently of virtue) reprefenting it not as the voluntary a6t of impcrfed: intelligent beings, but as flowing from an independent necef- fity of nature j fo, under a pretence of re- fped: to the goodnefs of Godj v/hich at the fame time it rendereth infufficient, it deni- eth his fupreme power and univerfal domi- nion. The generality of chriflians, owning the unity of God, do alfo acknowledge his perfed: purity and goodnefs, and in words, at lead, deny him to be the author of fin j but I am afraid the opinions received among fome of them, are not perfedly confident with thefe true principles, and that in their confequences, at leaft, they tend to the errors againfl which the apoflle here warneth us. C 2 For
20 T'empfations to Evtiy 72offrom GoJ»
Se RM. For inftance, to reprefent the nature of men !• as (o corrupted, without any perfonal fault of theirs (of which original depravity, there- fore, fuppofed to be conveyed with our very being, a man's confcience cannot accufe him) that they are under a fatal neceffity of inning, and that it is utterly impoffible for them to do any thing which is good. What thoughts can a man have of this, but that it is the appointed condition of his being, to be refolved ultimately into the will of his maker, juft like the fhortnefs of his under- ftanding, the imperfection of his fenfes, or even the frailty of his body ? Thefe latter fort of infirmities may very well be attribu- ted to God as the author of them, without any difhonourable imputation, but criminal weaknefTes, guilt imputed, to which men were no way confenting, and fin fo infepa- rably cleaving to their nature, as to be their very conftitution, and utterly unavoidable > this, I doubt, cannot be accounted for with- out giving men fome handle to fay they are tempted of God j nor doth the difficulty feem to be folved, and the divine purity and goodnefs upon this principle vindicated by the hypothefis of an original offence, in which no man, who was not then in being, can think he had any participation.
The
TemptatiG7is to Evil, not from God. 1 1
The counfels of God concerninp; mensSERM.
T
fins, and the agency of his providence about _ -*• them, not in over-ruling the ifluc, but in afcertaining, and by its influence determin- ing them, as intending events, ought alfo to be confidered with the utmofl: caution. That from eternity he forefaw all things which ever come to pafs, even the worft adions of his creatures, is a principle which, I hope, may be maintained with great fafety ; for fimple prefcience hath no manner of efFedl on the futurity of things, more than bare knowledge hath on what is prefent ; and to fuppofe that he adually doth, and had before determined to bring good out of the evil works to the being, of v/hich he is no way acceflary, is moft worthy of his perfedl reditude and goodnefs. But a pe- remptory decree concerning the being of of fuch evil works, and in purfuance of it, a pofltive influence on the agent, nay, and as it is called, an inward phyfical pr-edeter- mination to effccft them j thefe notions, I am afraid, cannot well enough be reconciled ta the moral perfediions of the deity, though I do not queflion but fome have gone into them with very pious intentions, and even from a miftaken refpecft to his abfolute fu- premacy and independence. Mv brethren,
C3 ' ki
a4<
2 2 Temptations to Evil, not from Gad.
SERM.let us always be fenfible of the weaknefs of !• our own underflandings, and with the greateft
^^-'"■^ charity to others, afraid for ourfelves, of en- tering into abflrufe fpeculations out of our depth, particularly fuch as may have even a remote tendency to difparage the moral cha- racter of the Supreme Being, the belief of which J in the fullefh and clearefl manner, is the true foundation of religion, and of a Conftant abhorrence of all fin. It is natural for men to make excufcs for their faults^ which tend indiredly to lay blame even upon their maker 5 of this we have an early example in the repi:efentatlon which Mojes. glveth of the divine proceedings to the con-r vicftion of Adam after his fall ; v/hen he was challenged for his tranfgreffion, he en- deavoureth, in fome meafure, to excufe him- felf by laying the fault, firft, on another, who was inflrumental in it, and more re- motely oh God himfelf i let us not cover our tranfgreffions like Adam^ which 'Job difclaimeth, chap. xxxi. 33. efpecially by fuch pretences as tend to. reproach the ho- linefs of God, by infitiuating that he hath any the leafl acceffion to them, but acknow- ledge that we ourfelves are the compleat caufes of all the moral evil ever committed by us.
2 This
Temptatiom to Evil^ ?wt from God, 23
This leadeth us to the other confideration Serm. for illuflrating the necefTity and importance I- of the apoflle's dodlrine in the text, namely, the great advantage and ufcfulnefs of it to the ends of reli2;ion: and with this illuflra- tion I fliall conclude the prefent difcourfe, recommending to you the fcveral particulars which fliall be mentioned, as the proper pradiical improvement of this fubjecft. And, firft of all, that God is not tempted with evil, neither tempteth any man, teiideth to. preferve in our minds the higheil efleem and reverence for him. It is not poflible for us to have a veneration for a tempter, it is a charader in which corruption and ill- will meet, and they are both deteflable. In proportion flill as we believe and coniider God's hatred of fin, and that he is fo good as unalterably to will the prevention of it, and to do always every thing which is fit and reafonable to be done, and worthy of his other perfedions, in order to it; our refped: for him, as the befl and moft ex- cellent of all beings, will remain and in-» creafe ; and It will diminifh as we entertain, any contrary notions, and with it all reli- gious difpolitlons will b^ abated. Secondly^ This doctrine tendeth to beget and con- firm in us an utter abhorrence of fin, becaufq
C4 it
24 I'emptations to Evil, not from God.
SERM.it is the thing God hateth, and will have I- nothing to do, no kind of communication with it. The opinion which many of the Heathens had of their deities as immoral, tended to fpread vice among them, and make it honourable j let this be a prefervatiye to us from it, that our God is perfedlly free from all moral turpitude himfelf, and he is too good and too pure to give any kind of it the leaft countenance in his worfliippers. Put how often do men mifconflrue the di- vine condudt, fo as to find a pretence for imagining that, at leaft, he is not difpleafed with their fins, whereby they harden them- felves in wickednefs ? Thus in P/?z/. 1. 21. ^nners are reprefented as abufing God's pa- tience to their encouragement in finful cour- ses, as if it were to be underftood that he countenanced and abetted them, which is a kind of tempting. I I:cpf Jlle^ce^ and thou thoiighteji that I was fiich an one as thyfelf. But let us always cherifh this perfuaiion in our minds, that fin is an abomination to him, and that he would have all his reafon- able creatures to abflain from it, without which it is impofiible to pleafe him. Thirdly, let us remember that though we are in a ftate pf infirmity, and muil expcd: to be tempted, yet this is our comfort and encouragement,
that
Temptations to Evily 720t from God, 2$
that God is no party to thefe temptations, S j:rm< but declareth himfclf in oppofition to them. ^ ^• The diredly oppofite interellis of moral good and evil, in this world, have their oppolite friends and abetters ; but fupreme power and wifdom cannot be on the fide of evil. The caufe, therefore, of virtue fhall finally triumph, which may encourage us refolutely to adhere to it. This is not merely a plea- fing fpeculation. In the general, every good man flruggUng with temptations, may apply it to his own cafe, and betake himfelf to God, as not an unconcerned fpe(5tator of what the fcripture calleth a fpiritual warfare, and the good fight of faith ; but as utterly averfe to the defign of temptations, and as the the friend of confiid:ing virtue, who, accord- ing to his promife, will not fuifer his fer- vants to be tempted above their ability. St. Peter telleth us, that the Lord knoweth how to deliver the godly cut of temptation, 2 epifl. ii. 9. and he biddeth us hope from the power of God, as well as his wifdom ; for who, faith he, i epifl. iii. 13. is he that will harm you, if ye be followers of that which is good. Let us therefore always put ourfelves under the divine protedtion, and pray, as our Saviour hath taught us, lead us not into temptation ; either by thy good • 2 providence
26 Temptations to Evil, 7iot from God.
Serm. providence prevent the occafions of tempta- !• tion, or fupport us fo againft their power, that they may not prevail to draw^ us into fin. Laflly, what we are taught concern- ing God, may be appHed as a pattern for .our imitation. He tempteth no man ^ let us follow him as dear chiUren, and never tempt any man j let no one lay a Jhimhling- blocky or an occafion of falling before his bro^ ther ; let no one be fo much as indifferent whether his brother Aand or fall ; it is glo- rious, it is god-like, to do all in our power for promoting pure religion, to inflrudt the ignorant, to comfort the feeble-minded, and to flrengthen our weak fellow -chri» flians.
S E R-
[ 27 ]
SERMON 11.
Men tempted to Evil by their own Lusts.
JAMES I. 14.
But every man is tempted, whe?i he is drawn away of his cwjj liift and enticed,
IT is very necellary for chriftlans, and S e R M. very ufeful to the condud: of life, to un- II. derftand aright the dodrine of temptations, to know vi^hence they proceed and derive their force, and how we may arm ourfelves in the befl manner againft them. We meet with them fo often, and are in fo great dan- ger of being drawn into lin through their influence, it muft be highly advantageous to be well acquainted with their true nature and tendency, and with the utmoft extent of their power, that fo we may take proper precautions againft them, and be always pre- pared to make our defence. Upon this fubjedl St. 'James teacheth us two very im-r portant leflbns 5
Firfi,
28 Mc?2 tempted to Evil hy their civn Lufts. Serm. Firft^ That God, in all his works and II. ways, the whole of his adminiftration to- wards mankind, llandeth perfedlly clear of tempting any of them to moral evil ; he is not in the leafl: degree or in any part of his condudl, by a fair conftrudtion upon it, ac- celTary to any one of their offences : Which the apoflle afferteth wiih great earneftnefs as a principle of the utmoft importance to be firmly believed and deeply impreffed on our minds J let no man fay (let him rejedl with abhorrence any fuggeftion or furmife which hath fuch a tendency) that he is tempted of God J for he is not tempted with evil , neither does be tempt any man. This I endeavoured to explain and prove in a former difcourfe, and made fome pra(5lical refledlions upoa it.
The fecond inflrudion relating to tempta- tions, now to be confidered, amounteth to this, that the true and moft ufeful account of the origin of fin to every particular per- fon, that which really is the fpring of pre- vailing temptation, is his own luft -, but every man is tefnpted when he is drawn away of his own lujl and enticed. Not but that there are other tempters, both of mankind and other fpecies of beings j they may io^ licit to fin, they may ufe perfaafions and a
variety
Mai tempted to Evil by their oivfi Lufts. 29 variety of fiibtll deceitful arts; but thcfeSERM, temptations whicli give all others tlieir great- II. eft force, and arc themfelves the moft dan- gerous, are from within ; our own lufts, as they are called, that is, our lower appetites and paftions. For explaining this Subject, I will
"Firfl, Confider more particularly what Is
meant by luft. Secondly^ How men are tempted by it,
being drawn away and enticed to evil. "Thirdly, Shew that here we may reft our
inquiry, as to all valuable purpofes of
it, concerning the origin of ^\x\ in our-
felves.
Firft, What is meant by luft. To un- derftand this we muft look into the Inferior part of the human conftitution. Since it pleafed God to form man as he is, com- pounded of flefti and fplrit, it was neceftliry there fliould be in his nature afFedions fult- able to both : That the animal life itfelf, low as it is, ft-jould have enjoyments annexed to it, was worthy of its Maker's goodnefs j and his wifdom is manifefted as providing in the beft manner for the Prefcrvation of his own work by the fenfes, appetites, and inftindts
plantCji
^o Men tempted to Evil by their ow?i LiiJIl S E R M. planted in the human foul, whereby it is II. determined with promptnefs and pleafure to ferve the neceffary purpofes of the prefent life. Hence arifeth a diveriity of interells in the fame perfon. The fuperior powers and affedions of his nature muil be duly exercifed and their proper objeds purfued, otherwife the principal ends of his being are not attained, nor his higheft happinefs : At the fame time the body demandeth fome part of his cares. It is very evident, that the wife Author of our frame intended a har- mony in it, which appeareth to be defigned in all his works, and in order to this, a fubordination of the body and its concerns to thofe of the mind. But man being a free agent, it is in his power to violate the order of nature, by giving a greater at- tention than is fit to his lower interells, and by negleding to cultivate his fuperior capacities and determinations, and to purfue their true ends. This leadeth us to a true notion of what the apoftle calleth luft ; it iignifieth the whole of thofe affedlions and paffions which take their rife from the body and the animal part of our nature, and which terminate in the enjoyments and con- veniencies of our prefent flate, as diftinguifh- ed from the moral powers and pleafures of
the
Men tempted to Evil hy their o^xn Lujls. 3 1 the mind, and the perfedlion of them,SERM. which requireth our chief application as be- U* ing our principal concern and ultimate hap- pinefs. That inferior part of our conflitu- tion, in itfelf innocent and neceflary for fuch beings, yet giveth the occafion whereby we, abufing our liberty, are drawn away and enticed to evil by various ways ; fuch as, vehement defires beyond the real value of the'objeds ; an immoderate indulgence in the gratification of thofe defires, either in inftances which are prohibited byreafonand the laws of God, or even within the licenfed kinds, above the proper limits which the end of fuch gratification hath fixed ; all tending to weaken the devout and virtuous afFedtions which are the glory of our nature and the difhinguifhing excellence of man; to enervate the'mind, and violate confcience, or that fenfe of right and wrong which God hath placed in us as the guide of our adions. Other affedions alfo tempt us, as forrow, which often through our weaknefs exceed- eth in proportion the event which is the occafion of it j fear of fome future appre- hended calamity or diftrefs, often magnified by the imagination ; and anger, which ought only to aim at our own defence againft in- jurieSj but for the moft part is accompanied
with
-^st Men tempted to ^vil by their own Liijis, Serm. with a keen defire of hurting the injurious. II. All thefCj when entertained and refting in the mind, break its compofure, marr its enjoyments^ unfit it for its beft exercifes, and frequently precipitate men into thofe adions and courfes which their own confci- ences difapprove.
We niay farther obferve, that befides the original afFedions, appetites, and paffions, planted in our nature, of the lower kind, and relating only to the animal life, and the prefent outward ftate of things, whence temptations arife, luft alfo comprehendeth fedondary delires, and v/hich may be faid to be 6ontra6led, being occafioned by ob- fervation, experience, and cuftom. And the principal objed:s of them are thofe things which we find, or imagine, to be the means of gratifying our original defires, or which are fuppofed to have fome connection with the objeds of our original affecftions. For example, as wealth and power are known to aiford various enjoyments, and the more plentiful means of gratifying all the defires of men, both of the private and public, the virtuous and the fenfual kind, therefore are they the objedls of defires, which become iirong lufts, whereby multitudes are drawn away and enticed to evil. To conclude this
head^
Me?i tempted to Evil by their own Lujls. 3 3 head, I think the apoRle ^i. Jehu's divifion Serm* of luft is the mod: ufefal to the purpofe of II inftruding chriftians how they fhould con- duct themfelves fo as to avoid temptations. He exhorteth us, i epift. ii. 15. Jiot to loi)e the worlds neither the things of the world', and what thofe things are, he explaineth in the following words, ver. 16. for all that is in the worlds the lujls of the fie fi^ the lujls of the eyes, and the pride of life, is not of the Father, hut is of the world. What in the prefent ftate of trial and weaknefs you ought to guard againft an excelTive fondnefs for, as being ordinarily in the greateli danger from it, which worldly men eagerly purfue> but they are mifled by it from the love and imitation of God, and obedience to his laws j that is, either fenfual enjoyment in any branch of it, the gratification of carnal de- fires, v/hereby you may be led into a vo- luptuous courfe of life, intemperance of any kind, luxury or lafcivioufnefs, making pro- vifion for the flefli to fulfil the afl^edions of it; or filver and gold, ftately houfes, fine equipage, and gay apparel, or any thing of a like kind, which pleafeth the eye and the fancy ; or, laflly, worldly honours and gran* deur, the applaufe of men, high flations, fplendid titles, and places of power, where- VoL. IV. D by
3 4 ^^^^ tempted to Evil by their own Luffs, S E R M. by fome are raifed to a condition of emi-
II. nency above others : Thefe are the lufls of men's hearts, by which they are drawn away and enticed to fin. It is not necelTary to enlarge on the other affedions and paf- lions of the human nature, which are in a different manner the fources of temptation, on thofe forrows which work death, on thofe fears which bring them into fnares, and that wrath of man which worketh not the righte- oiifnefs of God y nor yet on the inclinations and propenfities of various kinds which can- not be called fo flridly natural, but are con- tracted and acquired from different occafions and caufes, as education, cuftoms, and opi- nions which men have gone into. What hath been already faid may be eafily ap- plied to all thefe, and is fufficient to explain them fo far as the prefent defign requireth, that is, that we may underftand what is meant by luft, comprehending the whole compafs of the affedions, paffions, and pro- penfities of every kind that are in the heart, diftind from the rational and moral powers of the foul, and whereby, as the occafion of it, men are mifled from their duty. I come now.
Secondly y To confider how men are tempt- ed by luft, being drawn away and enticed.
And
Mtm templed to Evil hy their own Liifts, ^ ^ And here what I would principally obferve Serm. is, that lufls are only the occafions or temp- I^- tations to moral evil, not neccfTitating caufes. The mind is free, and voluntarily determi- neth itfclf upon the Tuggeflions of appetites and paflions, not irreiiilibly governed by them } to fay otherwife, is to reproach the conflitution and the author of it ; and for men to lay upon him the blame of their own faults, which yet their confciences cannot help taking to themfelves. But experience (lieweth, that whereas the motions of appe- tite and paffion are common to men, fome fuffer themfelves to be hurried away by them without any reftraint, always to their felf condemnation, and the difapprobation of the reft of mankind who know it, while other men of like paflions peremptorily re- jedl their folicitations in forbidden inftances, always to their praife and the inward fatif- fadion of their own mind. Let us refled: on what pafTeth in our own heart on fuch occafions, to which none of us can be Grangers j and we fliall be convinced that we have the power of controuling the in- clinations and tendencies which arife in our mind, or not confenting to them, and a power of fufpending our confent till we have farther confidered the m.otives of adion, • D 2 and
36 Men tempted to Evil by their cwn Liijls. Ser M.and that this is a power often exerted by us.
II. The mofl vehement delires of meat and drink are refifled upon an apprehenfion of danger j the love of money, and the love of honour, are checked, and their flrongefl folicitations fometimes utterly denied, thro' the fuperior force of contrary paffions, or upon motives of confcience. Are not v/e confcious of a pov^er to apply the attention of our minds to motives which urge to ac- tions diredly oppolite to thofe which our appetites tempt us to, or to a refolved for- bearance of thofe adions 5 and do not our hearts often reproach us for not thus enga- ging our attention ? All which clearly fiiew- eth that we are under no conflraint by our own lufls, and that temptation only, in the ftridleft and mofl proper fenfe, proceedeth from them, not fin itfelf neceffarily, nor any otherwife than by an abufe of our free- agency, by a voluntary, and therefore cri- minal confent. Not only fo, but the op- pofite affedions, the virtuous and good, though they do not necefTarily produce the practice of virtue (we find ourfelves able to refift them, and very often do it) yet are they of greater force in the human conftitu- tion than the lower inclinations, or, what St. Paul calieth the laiv of the mind, is fu- perior
Me72 temp fed to Evil by their own Lnjls. 3 j perior to the law in the members,, and hath Se r m. a greater ilindion added to It j a much higher II. pleafure is the reward of obedience to it, and the moft fevere penalty of bitter felf- reproachcs is annexed to difobedience ; whereas tliwarting the oppofite law pro- duceth inward fatisfadion and peace. We muft, therefore, conclude, that the firfl mo- tions of luft, or of appetite and paflion in the mind, are net iins; and it is a dangeroust millake to think they are, tending to caufe- lefs fcruples and uncafinefs in the minds of good men, and which is worfe, to diiho- nourable and unbecoming thoughts concern- ing God 3 I fay, they are not iins for the reafons which have been infinuated, namely, that they are not in our power, I mean, as to their being or not being. And we are fure our wife, equitable, and good lawgiver doth not require impoffibilities ; and becaufc they are the natural growth of our conflitu- tion J and if they are to be reckoned fins at- all, they are the iins of the conftltution, which every one may fee v.'here it v/ill end, and to whofe account it muft be charged, not the fins of the free-agent, on whofe will they do not depend. Let us fuppofe the cafe of one man tempting another ; he yepr^fenteth to his mind the idea of pleafure D 3 or
3^ Men tempted to Evil by their own Lufts, Serm. or advantage of fome kind, to accompany
n. the adion he foliciteth him to : Is this any fault on the ^art of the tempted, provided he doth not confent to the criminal ad, but hath only the fimple apprehenfion of the pleafure or advantage propofed ? And is not the cafe parallel, of him, to w^hofe mind the idea of the pleafure or advantage is prefented by his own luft, but he with equal inte- grity refufeth his confent to the iinful means of obtaining it ? For inllance, the defire of riches is in itfelf lawful : Suppofe then that the fuggeftion arifeth in a man's mind, that by fome fubtle fraud, or by an act of vio- lence, by faulty parlimony, with-holding an adt of generous equity or beneficence, which religious virtue recofnmendeth, riches may be acquired or encreafed ; accordingly the unjuft action, or the mean and fordid refolution, is propofed ; this is the tempta- tion, but it goeth no farther, the propofal is rejedled with £rm refolved honefty and good aiFedion, and the directly contrary is chofen and executed. In this cafe, I make no difficulty in faying, there is no more fin committed, than if the temptation had been offered by another pcrfon. To illuftratc this farther, let us obferve what we are all agreed in believing, as a moft certain truth, 4 that
Men tempted to Evil hy their own Lufts, 39 that our Lord Jefus Chriil was perfedly in- SerM- noccnt ; he had no fin, but was holy, harm- ^ H- lefs, and undefiled -, yet having aflumed the human nature, with all its finlefs infirmi- ties, he had appetites fuch as we have, that is, uneafy fenfations, with defircs to the objeds fit to remove them ; he had hunger, and thirft, and wearinefs, as the gofpel ex- preilly faith, with defires of meat, and drink, and reft 5 was there any guilt in all this ? One inftance is very remarkable in the ap- proach of his laft extream fufFering, in which he fubmitted to the will of his Father, fo as perfedly to pleafe him ; we find him thus praying, Luke xxii. 42. Father^ if thou be willing^ remove this cup from me; never- thelefs, not my ivill, but thine be doite. The plain meaning of which is this ; Father, if it was confiftent with the eternal counfels of thy divine wifdom, and that thy glory and the falvation of men might be equally pro- moted without my fuffering this cruel and ignominious death, the firft apprehenfions that human nature hath of fo fevere and bitter a potion, make me even defire that I fliould efcape it ; but fince, in thy infinite wifdom and goodnefs, thou knoweft it fit and neceflary that I fliould undergo it, I ac- quiefe intirely, and fubmit myfelf abfolutely D4 to
40 Men tempted to Evil by their cwn Liijls. Germ, to thy mofl holy will and pleafure. Here is a plain example of the reluctance of na- ture againfl: duty, or of defire arifing from the inferior part of the human conftitution difagreeable to the will of God, which fo far may be called a temptation. Nor is it » an indignity to our Saviour, to fay that he was tempted ; but thofe defires and reluc- tances were conquered by the fuperior force of good principles, which is an illuftrious pattern of the moft perfed: virtue.
It is in a way agreeable to what I have faid, that St. 'James defcribeth the whole procefs of temptation, even to the compleat- ing of fm, and the fatal eiFecft of it, which is death j in the words following my text, he faith, then when hjl hath conceived, it hringeth forth fm, and Jin njohen it is Jinijhed bringeth forth death. By the conceptions of lufl, are meant what I have called the motions pf appetite and paffion 5 they are the occafions of fin, and tend to bring it forth ', but they are not fins, if they become abortive, or be ftrangled in the birth y they are not finifiied tranfgreflions 3 they die, and {hall never rife in judgment to our condem- nation 5 they propofe fin, and even flrongly incite to it, but if they are refolutely oppo- fedj and the heart with fixe4 purpofe de-
termineth
Me?i tempted to Evil by their giv?2 Liijis. 41 termineth againft them, no crime is com-SERM. mittcd, nor flrall be imputed. I do not II. mean, by all this, that guilt is not con- tradled without the external overt ad:s to which men are tempted -, fo indeed human judicature determineth, for its cognizance cannot reach to what pafleth in the mind ; but God trieth the hearts of the children of men, and confcience judgeth for him upon the determinations of the heart, which are known only to itfelf And we muft be convinced this is juft j for the inquiry and the judgment being concerning moral evil, it relateth only to the prevalent afftdions, the choices, and purpofes of the mind, in which it is confummated ; not to external adlions, which may be prevented through want of power to accomplifli them, or by fome undefigncd occaiion j or the mind may be hindered to execute its ill deligns by motives in which there is no gocdnefs at all. But if we are confcious to ourfelves that however we may be tempted from within as well as from without, however we may be folicited to evil by the reprefen- tations of pleafure, profit, honour, danger, or whatever the temptation be ; yet that the propofed choice and purpofe is pe- fcrnptorily refufed, we ftand clear in the
^ judgment
42 Me/2 tempted to Evil by their own Liifts, Serm. judgment of our own confciences, and have n. no reafon to apprehend the judgment of God againft us. I come now, in the
TJjird place, to (hew, that in the account which the text giveth, we may reft our in- quiry, as to all the valuable purpofes of it, concerning the origin of fin in ourfelves. The true end of fuch inquiry, is our pre- fervation and deliverance from iin, that we may know how to avoid it, or repent of it when committed ; excepting fo far as they contribute to thofe ends, fpeculations about it are curious but unprofitable. Now, from the apoftle's inftrudion we have feen that fin is not from God j he cannot himfelf be tempted with evil, neither doth he tempt any man j that, indeed, the principal occa- fion of it is the infirmity of our own confti- tution ; but fin doth not necefiarily arife even from that -, we are tempted, it is true, by our lufts, or the appetites and pafiions of our nature, and the propenfities which we have contracted, but we ourfelves, volun- tary confcious agents, are the fole, compleat, and adequate caufes of our own tranfgref- fions ; we have ourfelves wholly to blame for them, and the heart of every one of us fiiould fmite and reproach us, taking to us
fha^'Tie
Men tempted to Evil by their own LuJIs. 43 fliame and confiifion as guilty ; and it is S e r m. only a right government of our own fpirits, "• the fprings of adlion within us, which will be an effe(flual fecurity againft fin for the future. The queftion concerning the origin of moral evil abfl:ra(5lly, is a very arduous one, of an high nature, and embarralTed with great difficulties. How came fuch a thing into the world, fince the one fupreme governor is infinitely good, fince the being of every thing that is in the whole feries of caufes and effecfls in the univerfe, was in his power to have prevented, and within the reach of his knowledge to forefee? Parti- cularly, why was man made with fuch weaknefs in a frail tabernacle of flefh and blood, which not only giveth pain in its decays, crampeth the intelledtual powers of the mind, and hindereth its progrefs in knowledge and fpiritual enjoyments ; but, which is worft of all, tempteth it to fin, tempteth fo, that nothing elfe can do it fo powerfully, not the fubtileft infernal fpirit ; nay, fo that men are apt to think its temp- tations irrefiilible, and their very fins a fort of conflitutional infelicities ? Since this is mentioned, and it is what we very naturally fall into, leading to very dangerous miftakes, 1 fliall offer fome things upon it very briefly,
which
44 ^^'^^ tempted to Evil by their oivfi Liifts. S E R M. which may contribute to the quieting our II. minds, and preferving in them right lenti- ments concerning God. It ought ftill to be acknowledged, that we are in a ftate of temptation by divine appointment -, it is very natural to think that all rational creatures fhould be fo j and fuitable to our beft no- tions of the deity, of his wifdom, equity^ and goodnefs, that he fhould put them into a ftate of probation, till by bearing their trial, and refifting temptations, their inte- grity is confirmed, and they are prepared to enjoy the reward of it. As in the material, fo in the moral world, there are various or- ders of beings, and degrees of perfedion, and the wifdom of God is manifefted in that variety. There are bodies celeftial and ter- reftrial, which have different glories, and many different degrees belong to both thefe kinds ', and of intelligent beings, there are many different orders, very unequal in the meafure of their perfection and enjoyment. Can any one take upon him to fay, that in floring the univerfe with proper inhabitants, there fhould not be a fpecies fo conftituted and fo iituated as we are, fo imperfed:, and fo liable to the danger of moral evil, yet not without fufHcient defences againft it ? If it be fo, we have no reafon to complain, but
to
Men tempted to Evil by their oijcn Lujis. 45 to be well contented with the condition ap- S e r m. pointed for us ; for the fovereign difpofer, ^^• who himfelf originally made all things, fix- eth the whole order of being j who elfe could do it ? and placeth the feveral kinds in their proper ranks as it feemed good to him. The ends to be ferved by this part of the univerfal fyilem, the condition of man upon earth, what relation it may have to other parts of God's great family, or his moral kingdom, comprehending all the kinds of rational creatures, this is above our com- prehenfion j but furely it would be the greateft prefumption and folly, to fay it can ferve no fuch ends, and beareth no fuch re- lation as to render it capable of being ufeful and beautiful in the whole j and that it was not worthy of the wifdom and goodnefs of God to make this probationary ftate of ours a part of his great fcheme, frail as it is, li- able to temptations, whereby every one is in danger of being, and many adlually are, drawn away and enticed. But if we confi- der our condition by itfelf, and abftradly from the purpofes it may ferve in the uni- verfe, which is a way of conceiving it more level to our capacities, it will appear, even in that view, no uneligible thing ; and that the good in it overballanceth the inconveni-
ency
46 Aleif tempted to Evil by their c"xn Litjls, Serm. ency that arileth, or rather may arife, from
II. our being fubjed: to the aiTaults of tempta- tion J not compelling us to moral evil, but putting it in our power to fill into it by an abufe of our liberty, and thereby to fall into unhappinefs. Would not one who confi- dereth the privileges of our nature, and the various enjovments which belong: to the ge- neral ftate of man, together with that mea- fure of perfedtion and felicity which we have in profpedl, if we duly ufe our own .powers, and improve our opportunities, even though it be accompanied with the hazard of Hn and mifery, which is only to be in- curred by our own fault, but may be avoided if we are not wanting to ourfelves ; and we may reafonably hope, from the goodnefs of God, for all neceflary ailiftance, in order to this ; w-ould not, I fay, one think this con- dition, in the whole, preferable to non-ex- iftence ? And if it appeareth to us prefer- able, then it is to be acknowledged good to the praife of the author's bounty, notwith- ilanding its frailty and mutability ^ and al- though, in the event, it could not 'reafon- ably be expeded, but that fome of fuch an order of beings would be drawn away by temptations, and render thcmfelves unhappy. This I thought proper to fay for vindicating
the
Men tempted to Evil by their oiin Liijls. a.-j the moral attributes of God in his appoint- S e R M. ing the imperfedions of our prefent ftate, ^H- that we may always take care to fliun any thoughts tending to diHionour him, while ^ve find ourfelves obHged to conflid with temptations ; but flill remember that it is fit for us, without entering into fuch high fpe- culations, to take things relating to our mo- ral condua juft as they are, and as they will naturally appear to our own mind upon the moft fimple and obvious confideration of them. Every man is confcious to him- felf, that he is a voluntary agent in what- ever he doth morally right or wrong ; he is tempted, indeed, but not conftrained to fin ; he knoweth in his heart that he is himfelf the fole caufe of his tranigreffions -, and this is fufficient to all the ufeful ends of our in- quiry concerning the rife of fin in ourfelves, that we may rightly judge cf it, tliat wc may know how it cometh to be committed by us, what is to be done in order to our avoiding it for the future, and what is our proper condud with refped to that which
is already paft.
What I have juft now hinted diredeth us to the proper application of this fubjed. And, Firft, upon a review of the whole proerefs of temptation from the firft occa- ^ ° fion
48 Alefi tempted to Evil by their ow7t Lufls. S E R M. £on of it to the laft unhappy efFeft, thefinijl- i^ig f^Jfih which, I fuppofc, we are all agreed is the juft obje6l of our deepeft concern, we may fee what judgment is to be made, and where we ought to lay the blame. When we confider the conftitution of our nature as the work of God, the refult of his eter- nal counfels, there appeareth nothing in it but what is worthy of himfelf, that is, of the moft perfed; wifdom and goodnefs : It doth, indeed, include a poffibility or a capacity of evil, which was infeparable from fuch a ftate as ours ; but fo far from being neceffarily evil, there is excellent pro- vifion made in it againft evil by contrary affections wherewith we are indued, and a law written in our hearts, enforced by an high fenfe of pleafure attending the exercifes of thefe affections, and bitter inward pains following evil difpoiitions and practices ; and we know one inflance at leaft of the human conftitution perfe(ftly free from all moral evil. Let us, therefore, always juftify God and his work : When we confider tempta- tions as actually arifen in our minds, vehe- mently urging us to lin, whilft they con- tinue in that ftate and are not confented to, they arc not to be accounted our fins ; it is the purpofe and determination of the heart
only
Men tempted to E'-cilhy their oivn Lujh. 49 bnly which is fin, and that, our confcienccs Ser M. mud tell us, is wholly ours. The princi- ^^• pal reafon why I obferve this, is, becaufe men arc very apt to make excufes for them- felvcs when they do evil, from the fuppofed infelicity of their nature, or the vchemency of temptations ; but there the fliult doth not lie. Let us charge it intirely to oui' own account, which as it is juftand reafon- able in itfelf, I do not fee how it can be avoided unlefs we wilfully deceive ourfelrcs, fo it is the firft neccflary flep towards that which is the only effedual remedy, a tho- rough repentance and reformation. When laying afide all vain and palliating pretences which can only ferve to give evil a deeper root in our affed:ions, we take the nuilt wholly to ourfelves, it ii then natural to refolve that we will do fo no more. And as we have reafon to believe in the abundant mercy of God, fuch a refolution executed will be acceptable to him ; fo there are ex- prefs affurances given us in the gofpel, that, if we fincerely repent, Our trangrefiions fhall be all blotted out. Secondly, From this doctrine of the apoftlc, which I have en- deavoured to ex'plain, we fee where our greateft danger is of being led into fin, and whence the moft powerful and prevailing
Vol. IV, E tempt-
50 Men tempted to Evil by their own Lujis, SeIim. temptations arife, that is, from the lufts of II. the heart. Some chriflians perhaps think otherwife ; they have a frightful idea of Satan, as the moft formidable enemy, who is in fcripture called the accufer, the tempt- er, and the adverfary, and reprefented as making war with the faints, and even with the king of faints. But, after all, their apprehenfions of danger from the infernal power are carried by pious perfons to a great extreme ; and often that power is greatly magnified by bad men, as a kind of excufe for their fins. Let it never be ima- gined, that rebellious fpirits have any inde- pendant power, that they ever pretend or at- tempt to exert their enmity againfl: God by an oppofition of fi:rength ; they really do it no otherwife than as wicked men do, by an oppofition of will and aflfedions, and dil- obedience to his laws. But with refpedt to temptation, devils can do nothing without the divine permifiion, as we are taught in that inftrud:ive reprefentation vye have of Satan's proceedings againft Job : As confcious of no power unlefs providence permitted, he firft moveth for leave to overthrow Job^s out- ward eftate ; and when the good man's in- tegrity was proof againfl his attacks from that quarter, he could not proceed one flep,
ould
Men tempted to Evil hy their own Liifls. 51 could not touch his body without a farther S e r m. permiffion. But what can we fuppofe our "• gracious heavenly Father fuffereth his and our enemy to do ? Not furely to tempt irre- filtibly : an irrefiflible power he doth not himfelf exert upon the human mind, be- caufe he will preferve that liberty which is eflential to its nature j and he will not per- mit an envious being to exert a refifllefs power to our deflrudion ; if that being had fuch a power, which he certainly hath not. We may well conclude, that God's not per- mitting the devil to tempt us above our ftrength to refift, is imported in this, that God tempteth no man j for that, indeed, would be the fame thing to all the intents and purpofes of mens inevitable deftru(5tion, and vindicating themfelves from being the caufes of it. But the apoftle exhorteth U3 chap. iv. of this epiftle and 7th verfe, rejijl the devil J atid he will fee from you. Be not in a pannic on the account of his attempts, which will give him an advantage againft you inftead of being any fecurity j but arm yourfelves with ftrong virtuous refolutions 5 his temptations then will be inefFedtual, and they will foon ceafe even to vex you. The truth is, they are all grafted upon your own lufls, without which his felicitations will E a be
52 Me?t tempt ed to Evil hy their cwn Liifls.
S ER M. be in vain j and by them you are chiefly in ^I- danger of being drawn away. And there- fore, Thirdly, If we would maintain our integrity, let us keep the ftricfteft watch over our own appetites and pafTions, and here place our flrongefl, for it will be the moil effectual defence. To this end, it will be neceflary to ufe a feveie difcipline, that carnal affecflions may be brought under the government of reafon and cqnfcience : The more they are indulged, the more impetuous and exorbitant they will grow ; but if we accuftom ourfelves to reflrain them, not only to deny their mofi: licentious demands, but even to check their iirfl rifings, and to retrench the gratifications which may be ftriftly called lawful; and on the other hand, induflrioufly cherifh virtuous difpo- fitions ; if I fay, we accuflam ourfelves to this, the mind will, by degrees, grow up to liberty and an eftabliflied felf-dominion, which will yield it the trueft enjoyment. Nor let us imagine this to be a needlefs fe- verity j fo great an example of virtue as St. Paid, and fo eminent a fervant of Chrifl, whofe attainments in religion, and fervice to its caufe, were unequaled even by his brethren the other apoftles, thought it ne- ceflary for himfelf 3 he faith, i Cor. ix. 27.
I keep
Men tempted to Evil by their own Lujts. 53 / keep under my body and bring it into fuh- Serm. jeSlioJi, left that by any me am tvhen I have 11. preached to others, I myfclf ft.ould be a cafl- away, or dlfapprovcd and rejeded of God. It is true, I have fliid before, that when the motions of carnal aft'edion are only propofcd tothe mind, and are under its coniideration but not confented to, they are only tempta- tions, not fins : But as we naturally have feme power over our own deliberations, a power to transfer our thoughts from one objed: to another, and there is a danger that the longer temptations are entertained in our thoughts, they will acquire the greater ftrength, and even fome degree of evil may be contra(fled before a full and peremptory determination to comply with them, the mind ought to exert its utmoft force that they may not reft in it, left it fhould at laft be enticed by them into Iiniftied tranfgrcf- fioiis,
E ^ SER-
[54]
SERMON III.
Of Natural, Moral, and Civil Libert y.
GALATIANS V. i.
Stand fajl therefore in the liberty wherewith Chrijt hath made us free.
S E R M. TT^ VERY man is confcious of a felf de-
in. J / termining power in his own mind, a
power of choofing or refufing, of adling or forbearing to a(5t, within a certain fphere ; which feemeth to be infeparable from our conftitution and condition of being, and ab- folutely necelTary to our purfuing its true ends ; without it we could not be moral agents, which is our higheft character, whereby we are diftinguifhed from inferior animals, nor enjoy a rational happinefs. I iSiall not enter into any perplexing debates concerning the nature and extent of human liberty, wherein it confifteth, whether we are neceflarily determined in our eledions by motives, and by the lafl judgment of the
under-
of Natural, Moral, cind Civil Liberty, ^^ underftanding, or if the will in determining Serm, itfelf be poffeflcd of an abfohite indifference HI. chufing independantly of any motives, or any judgment formed upon themj but only obferve, that as every man is confcious to himfclf of volition and choice, fo free- dom is plainly implied in the ideas which are expreffcd by thefe words j a freedom which is equally the privilege of all man- kind, as being eflential to the conftitution of fiuman nature j this freedom or liberty, for diftindion fake, I call natural. But the higheft privilege of mankind, under the notion of liberty, is, a power of chuling and adtins: accordins: to the diredion of un- derftanding, and the original fenfe of good and evil j of doing what to themfelves ap- peareth to be beft, moft becoming their na- ture, and moft conducive to their perfec- tion and happinefs ; And this liberty may bp termed moral. To adt fpontaneoufly, but indeliberately, belongeth to the brutal kinds 5 in following their inftin<5ls and appetites, without any fcruple or hefitation, they fol- low their nature, and fatisfy all its demands : But their is a fuperior capacity in man, to confider, to examine, to compare together, and judge upon a variety of motives, pre- ferring fome to others ; efpecially, it is to E 4 be
56 Of Natural J Moral ^ and Civil Liberty, S E R M. be conlidered that he is under a law of ■^Al. felf- approbation, which may be called the primary law of his nature, enforced with this powerful fandtion, that the highefl en- joyment he is capable of dependeth upon obeying it, the mofl painful remorfe fol- loweth the violation of it, as every one's experience may convince him. To the ob- fcrvance of this law, the liberty jufl now defcribed is abfolutely neceflary, for felf- approbation dependeth upon refle(5lion, and the meaning of it is, the fatisfacflion in our own minds, which refulteth from a confci- Qufnefs of having done what appeared to our- felves befl after mature and impartial delibera- tion : and, as its being the law of human nature figniiieth, that it is the law of Godj, the deligning author of our conftitution, in whofe perfedl w^ifdom, equity, and good- nefs, we are fecure againft his violating it by a contrary command, for we can never have reafon to believe he requireth any thing ^nconfiflent j fo it is impoilible any inferior being fhould have a right to difcharge us of this obligation, nor confequently to deprive us of any freedom which is neceflarily cour pe(fted with it.
But we are imperfet5t moral agents, and our liberty is capable of being abufed, nay
2 \mr-
Of Natural, Morale and Civil Liberty. $7 impaired, and in a great meafure loll. We Serm. have various motives to adtion, and expe- m* riencc flieweth, that we do not always ex- ert our refledling powers as becometh us, in comparing and examining them, in or- der to a6t lb as we may have the appro- bation of our minds. To fet this matter in a clear hght, it muft be obferved, that there are in our nature different tendencies and fprings of adtion, but we are not irre- fiftibly determined to follow them. For a man to adl upon every fuggeflion or mo- tion of appetite or paffion, may be faid to be following nature, fo far as that appetite and paffion is in his nature an inferior part of it ; but to do this without enqui- ring, and being fatisfied that it is right, or, all things confidered, the beft for him, is not to ad: according to the whole of his nature, nor indeed according to that which hath been obferved to be its primary law. Perhaps, too, fome may imagine that fuch a condud is free, and that it is a high privilege of the will, to determine itfelf with a kind of fupremacy independant of reafon. It may be acknowledged this is freedom in one fenfe, that is, a man thus adling, is under no conflraint : But fure- ly we cannot fnppofe that the preroga^
tive
58 Of Nafuraly Moral, and Civil Liberty, Serm. tive of adiing without reafon is a privilege III. worthy of rational beings, or that the li- berty of ading inconfiderately can ever an- fwer the ends of the human conftitution, and that in exercifing it the mind can attain a true felf-enjoyment. It followeth, that the great fundamental error in pradice, againft the right ufe of liberty, is adting in- deliberately, determining precipitantly upon every motive that occurreth without con- fideration, complying with the firil fug- geftions or inclinations which happen to arife in the mind, without weighing theii* tendency, their confiftency with the fuperior alFedtions of our nature, and agreeablenels to the judgment of confcience, the appro- bation of which is abfolutely neceffary to preferve an inward folid peace.
Such fatal temerity and weaknefs multi- tudes of mankind are chargeable with, in- deed every one in fome degree 5 but they can never juftify it to themfelves. For no- thing can appear plainer to creatures con- ftituted as we are, than the reafonablenefs of refledion, in order to prevent errors 5 therefore our hearts reproach us for fuch inattention as betrayeth us into adions which upon a review appear to be wrong, and might have been prevented, if we had ex- erted
Of Natural^ Moral ^ and Covi I Liberty, 59 erted the power we are confcious of inSERM. fufpending a determination, till the motives HI. of it had been duly confidered. But as God hath written the work of his law upon our hearts, in fo plain and legible charac- ters, that we cannot offend againft the prin- cipal parts of our duty, without confcience's bearing witnefs againfl us; to comply with what the apoftle James calleth the coiicep- tions of lufi, or the motions of appetite and paflion, in defiance of its exprefs and par- ticular admonitions, is a more heinous, be- caufe it is a wilful tranfgreffion of the di- vine law and abufe of liberty, than any error arifing from mere ignorance or in- advertency can be : And by fuch indulgen- cies frequently repeated, vicious habits are contracted, the lower appetites become im- petuous, and paffions exorbitant. This is what experience teacheth all men who care- fully reflccfl on themfelves, and obferve the vaft difference which there is in the cha- radlers and difpofitions of mankind. Can any one be ignorant that our tempers and prevailing inclinations are in a great meafure formed by cuflom, that by an habitual courfe of adion, a pronenefs to it, and fa- cility in it are acquired ; that this becometh a principle vehemently urging to adions,
which
6o Of Natural^ Morale and Chil Liberty, S E R M. which nature hath left us even indifferent to, Jil. but addeth great force to the inftindls of na- ture J that the tendency of it is to make us forgetful of, or infenfible to, contrary mo- tives J and that by this faculty of habits, which is an important part of our confti- tution, the human pov/ers are carried to their higheft improvement, and mofl com- pleat exercife ; good men arrive at the perfedtion of virtue, and bad men at the confummation of wickednefs. But what I principally obferve to the prefent purpofe is, that by bad habits, the rational liberty of man may be, and often is, greatly diminifli- ed, nay, almoil wholly loft ; the mind be- becometh impotent, the order of nature reverfed, its harmony broken j for the em- pire of reafon and confcience, the only confervator of original freedom and inward tranquillity, is ufurped by tyrants within, the vices of intemperance, avarice, ambi- tion, cowardice, revenge, and others like them, enllaving the foul, degrading the man and rendering him unhappy, becaufe they leave the higher powers which can never be totally extinguiflied, no fliare in the di- redlon of his affairs, but inflead of it only to make ineffedual remonftrances againfl his mifcondudt, which are extreamly pain-
Of Nadir al Moral ^ a?id Chil Liberty . 61 ful. On the contrary, the fincerely virtuous S e R M. man only tafteth, and experimentally know- J^^ eth true rational liberty, for he hath aflually attained the end of it, which is felf-appro- bation. The good Autlior of our being hath endued us with this power, not to make us miferable, but to make us happy ; and the frame of our nature, together with conflant experience, flieweth us what the happinefs is, which it is produdive of, namely, an inward tranquillity and felf-en- joyment, arillng from a confcioufnefs of our having freely chofen to do, what to our own underltanding appeared beft and fittefl: to be done : Now virtue is necellarily the ob- jed: of human approbation -, it is impoffible for any man who confidereth it calmy and attentively, as fet in oppofition to moral evil, not to difcern an excellence and dignity in the one, . and an infeparable turpitude in the other, and not to judge that the former is fittefl to be chofen by him, and the other to be avoided j therefore the man who conflant- ly and uniformly pradlifeth virtue with the full confent of his heart, enjoyeth an inward ferenity and felf-applaufc, which, the more he revieweth it, increafcth ilill the morej no jarring pafTions difturb his quiet, no fling- ing remorfe breaketh the compofure of his
foul
62 Of Natural^ Morale and Civil Liberty, Serm. foul, nor iilleth it with forboding fears ; a III. perfect harmony within is preferved j all the parts of his inward frame, all its powers and affedlions, the fuperior and fubordinate, hold the rank which was appointed for them, and the beautiful ceconomy of nature is regularly carried on to anfwer the end of rational happinefs which its gracious Author originally defigned it for.
It appeareth from thisconfideratlon, that liberty hath a neceffary connexion with vir- tue, and confequently is of the greateft im- portance to the principal ends of our being ; for virtue is our higheil perfection and chief good. The leaft refledion will fatisfy us, that there can be no virtue without free choice ; and it is as evident that the laws of the human conflitution dired the proper exercife of liberty to the choice of virtue. And as by the kind appointment of our bountiful Maker, the regular ufe of every power in our nature hath pleafure annexed to it, fo hath liberty j a certain noble en- joyment arifeth in the mind from the free- dom of its virtuous eledions, efpecially when confcious, as it is in this imperfedt pro- bationary ftate of contrary tendencies, which, pofTefling a juft and rational felf- dominion, it hath concjuered 5 and the more this felf-
govern-
Of Natural, Moral, and Civil Liberty. 63 government is exerted in repeated adts, ftill S erm. the eafier it groweth, and the more fatif- III. fying. Therefore when I fay^ thatliberty is the privilege of mankind, I do not mean that this fort of liberty laft mentioned is acftually in the pofleffion of every man, with the fenfe and enjoyment of it : There is 2 foundation laid for it in the frame of our na- ture, or a capacity ; but, like all other intel- lectual and moral endowments, the attain- ment dependeth on the proper improve- ment and exercife of our own faculties. No man is born with knowledge or virtue, but with a capacity of both, by a due exer- tion of his own powers, with a diligent ufe of the means which are afforded him ; and the cafe is the fame with refped: to moral liberty.
This is a glorious part of that liberty wherewith Chrifl hath made his difciples free. I do not fay it is what the apoflle particularly intended in the text, for it ap- peareth from the context, that he fpeaketli of deliverance from the ceremonial law; but this is the firft, the fundamental liberty of chriftians, for which they are indebted to their great Mafler, and without which no other privilege will be Available to them, for the purpofes of religion or happinefs. 4 When
64 Of Natural, Moraly and Civil Liberty, Serm. When mankind were in a very degenerate III. condition, the ' generality of them in a wretched fervitude to fin, even dead in it^ it pleafed God to fend his Son into the world for their redemption, by his fpirit anointing him to preach the gofpel to the poor, deliverance to the captives, and liberty to them that were bruifed. This is the account our Saviour himfelf giveth of the defign of his miflion, and of his doctrine, in the eighth chapter of St. John's, gofpel and 31,32 verfes^ ^henfaid J ejus to thofe Jews that believed on him, if ye continue in my word, the?! are ye my difciples indeed, and ye Jlmll know the truth, and the truth fiall make you free. And when they mifunderflood his words, appre- hending that he referred to an outward fer- vitude to men, which they had never been under, but had a right to the privileges of freemen, from their early ancellors, for they were the children oi Abraham, he explain- eth himfelf in the 34th verfe, Verily I fay unto you, whofoever commit teth fin is the fer- vant of fin. The condition of a finner who habitually trenfgreiTeth agalnft the divine law, and the light of his own underhand- ing, is infinitely worfe, more ignominious, and more miferable, than that of a flave to the m©ft cruel and tyrannical of mankind ;
for
Of Natural, Moraty and ChU Liberty. 6j for the body only can be fubjc(5t to human Serm. power, and its fuffcrings end with this fliort J^I* uncertain W^c, but the fervants of con'iiption^ as St. Vctcr calleth them, who are brouQ-ht in bondage to their lufls, have fubjecfled the fuperior powers of their nature, their reafon itfelf, the diftinguifhing glory of man, to the brutal part, and, without fpeedy and efFe6tual repentance, funk themfelves into endlefs degradation and miferyby the righte- ous fentence of him who hath power to caft into hell. This is the wretched rtate from which Jefiis Cbriji came to refcue fin- ners, and thefe are the captives to whom he proclaimeth liberty, a liberty of mind, of will, and confcience, whereby men are not under a foreign yoke, but reflored to them- felves, to rule over their own fpirits, the in- ferior affedtions being fubjefted to the fo- vereignty of reafon and confcience.
Agreeably to this doclrine of our Saviour, the apoftle James giveth the chriftian infti- tution that glorious character, the law of li- berty ^ James ii. 12. The connexion of which words ftandeth thus : The apoftle had cenfured the Jews, to whom he writeth, for their partiality in making diftindlions among their brethren according to their outward condition, treating the poor with contempt,
Vol. IV. F and
66 Of Natural, Moral, and Civil Liberty. SERM.aiid beftowing undue honours on the rich,, III. without regard to their true characters j and and in oppofition to this blameable con- dudl, he exhorteth them to fulfil the royai law, I'houfialt love thy neighbour as thyjelf\. which enjoineth an undiilinguifliingand uni- form affection abftrading from all fuch ex- ternal confiderations. To this law we mufl have an univerfal rcfpeft, not obeying it in one inftance, but in all, otherwife we fhall not be accepted ; for ivhofocver fjall keep the whole law, and yet offend in one point, he is guilty of alL Then followeth, fo fpeak ye and fo do, as they that Jhall be judged by the law of liberty, which application plainly pointeth to an univerfal obedience to the gofpel, or an univerfally virtuous temper of mind and conduct of life, free from every bias, and the mifleading influence of every luft, pallion and vicious habit ; in which true moral liberty confifteth, as hath been fhewn. Another paiTage in the firil: chapter of that epiftle, giveth the fame reprefenta- tion of chriftianity, that it is the law of li- berty, only adding the epithet perfcB. The author hath been recommending a diligent attention to, and due improvement of the word of God, that we fhould receive it with meeknefs as the ingrafted word which is
able
Of Natural, MoraU and Civil Liberty], 67 able to fave us, laying afidc all Jilt bine fs ^WSerm. fuperfiiiity of naughtinefs : And then he de- ^II* fcribeth the feveral forts of hearers, the carelefs, unattentive, unreformed, and the ferious and obedient. The former he com- pareth to a man beholding his natural face in a glafs, who foon forgetteth ivhat manner of man he was : The other looking ftedfafl- ly with earneft attention into the gofpel, and continuing therein, is transformed hy the re- newing of his mind, and becometh a faith- ful conftant doer of the word of God. It is in this defcription, ver. 25. he inferteth the charadler of the perfeSf laiD of liberty, whereby it plainly appeareth, that it hath a reference to the deliverance of men from fin and the power of t-heir vices and corrupt affedilons, that they may pradtife pure re- ligious virtue, as the effecft of their em- bracing the do<5tririe of Chrift,
If this be the light in which our religion appeareth, it is a truly amiable one, and fhould recommend it to our highefl efleem and veneration. What can be conceived more friendly to human nature, more wor- thy of fupreme goodnefs, than to relieve a multitude of rational beings from a mofl: didionourable and unhappy thraldom, into which they had precipitated thcmfclve?, by F 2 a vo-
68 0/ Natural^ Morale and Civil Liberty. Serm. a voluntary abufe and perverfion of their III. own powers j to recover them to the origi- nal integrity of their nature, to put them in a capacity, which they had in a great meafure loft, of obtaining its true perfec- tion and higheft happinefs ? What a pitiable objeft is corrupted man ? The glory of hu- manity is reverfed, reafon- enflaved, con- fcience ftupified, the force of the fuperior affedions enervated, the lower appetites and paffions rampant and tyranizing over the mind j no reli(h left for pure rational en- joyment, but the gratifications of merely animal life, common to the brutes, purfued as the chief good. This deplorable ftate God regarded with tender compaffion, and as the moft eite(ftual remedy, fent his foil into the world, to ered; his kingdom, and publifh his law of grace, inviting finners to renounce their flavery, to break the bonds wherewith they were held in an inglorious captivity to the law of fin, by a vigorous re- folution of fincere repentance, to which they are greatly encouraged by the moft fa- tisfying afiTurances Jefus Chrifi hath given them, that God will be propitious and re- ceive them into favour, and that fufficient afiiftance fliall be afforded them for carrying on the great defign of their complete deliver- ance ;
Of Natural^ Morale and Civil Liberty. 69 ance ^ for the law of the fpirit of life in S e R m, Chriji yefns Ihall make all them who fin- HI* cerely fubmit to it, free from the law of fm and death.
The defign of chriftianity being to fliew fuch divine paternal tendernefs towards man- kind, degenerate as they were, by a method fo beneficial to our nature, and well fuited to its frame and condition, we ought to re- ceive it with great thankfulnefs. Indeed God never left himfelf without witnefs of his mercy to men, not only givi?2g them rain from heaven, and filing their hearts with food and gladnefs, not only by that kind proteding care of his providence, whereby their ftate of exiftence here hath been ren- dered tolerable, nay comfortable, whereby they were invited to repentance, but by a more inward illumination and infi:ru(flion they were directed to purfue the highefi: ends of their beings. As he endued them originally with reafon, he ftill preferved their rational powers, as by giving them a fenfe of good and evil, of right and wrong,' enabling them to difcern whatfoever things are true^ honefi, jiift, pure, lovely, a?id of good report, he wrote the work of his law in their hearts ; fo confcience was an inward abiding witnefs to the red:itude of that law, • F 3 and
yo Of Ndfural, Moral, and Civil Liberty, SERM.and of their approved obedience and con- 111. demned difobedience to it, for which they acciifcd and excufed themfelves and one an- other. Enjoying thefe advantages, they might and ought to have prefer ved their moral liberty. And belides, providence frequently raifed up eminent inftrudors even in the heathen world, who, by great dili- gence, made very remarkable improvements in the knowledge of morality itfelf, and taught noble fentiments upon the fubjed: of liberty and virtue ; not to fpeak of the ex- traordinary prophets whom God fent to teach one nation of the earth, from whence very confiderable lights were carried into heathenifli darknefs. But the fullefl: mani- feftation of the divine wifdom and grace was referved to the dijpenfation of the fulncfi of time, when God having raifed up his Son, fent him to blefs men, in turning them away from their iniquities, to redeem them from their vain converfation, 'which they had received by tradition from their fathers, and fo make them free indeed, by removing their ignorance, diflipating their errors and pre- judices, raifing them from their death in trefpafles and fins, and forming their Iicarts to the love, and their lives to the pradice of virtue.
To
of Natural^ Morale and Civil Liberty. 7 1 To effect fo great a defign, a kingdom of Serm. grace and righteoufnefs is erefled, and the m* adminiftration put into the hands of our Sa- ^"^"^'"'"'^ viour, who for that purpofe hath received from his Father all po'wer in heaven and earth 5 not a kingdom of this world, not a temporal dominion eftabhflied upon the maxims of human policy, enforcing its laws by the fan<Slion of prefent outward rewards ajid punifliments, but a purely fpiritual king- dom, cxercifed over free and willing fub- jed:s, held in fubjedion only by the bands of love J and cords of a man 5 that is, by inward affedion and rational perfualives, which only are agreeable to the nature and defign of this government. From whence it followcth, that we ourfelves muft work together with the grace of God, and from an inward con- vidion, and with full confent of heart, yield obedience to the gofpel j a conflrained fub- miffion to Chrift is really none at all, nor will be accepted by him ; and as we cannot be merely pafiive in the converfion of the heart from fm to God, which is really a vo- luntary exchange of mafters, a renouncing the hidden things of dijljojtejiy , and the fervice of divers lufts and pleafures, and fubiedt- ing of the heart, with all its aftive powers, to God and confcience : So every ilep of F 4 our
72 Of "Natural^ Moral, and Civil Liberty. S E R M. our progrefs in virtue, rcquireth the vigorous
I^I' exertion of our own abilities, and we muft ivork out our own fahation^ our deliverance from the valTalage of Cmy with fear and trembling ; which, fo far from being fuper- feded, is greatly encouraged, and we are animated to diligence in it; by God's work- ing in us both to will and to do, of his own good pie a Jure, We do not at once grow up to perfedion in religion and moral liberty j bad habits are not immediately unlearned, good ones acquired, and temptations con- quered, but we muft advance gradually j and nothing is more agreeable to the gene- ral ftrain of the New Teftament declara- tions, as nothing is more rational in itfelf, than that we fhould make the flate of our minds, with refpedt to liberty and virtue, the objed: of our conftant attention, that we may grow up to maturity in every good difpolition, to a power over our own vs'ills, and to an eftabliflied freedom from the dif- quieting importunities of irregular afFedions. Thus we aiTcrt ourfelves into liberty, and by degrees arrive to perfection, with a de- lightful fruition of it, having received what the apoftle calleth the fpirit mt of bondage^ working to fear, but of adoption, whereby we know we are the children of God, and
^7c
Of Natural, Moral ^ and Civil Liberty. 73 cry Abba Father ^ lerving hi^n \vith an in- S k r m. genuous filial confidence and rclpcd:.
Agreeable to the defign of chriftianity, was the manner of its propagation and efta- blifhrnent; it was intended to reltore, to enlarge, and improve, the moral powers of the human nature ; and it was addreffed to the underfiandings and affecftions of men, not forced by feverities and terrors, as it is certain true religion can never be, but fub- mitted to a fair impartial inquiry, and of- fered to free choice. How glorious doth this liberal inftitution appear to attentive minds, which confider their own nature and privileges as rational moral agents, to- gether with the dignity and excellence of virtue ? It is in this view fo lovely, fo at- tractive of efteem, that it is impoffible for an ingenuous heart to refifl it ; but how dc- fpicable are thofe illiberal forms and fchemes of religion, whofe flrength is all derived, and their pretenfions all fupported by hu- man authority, by the pleafures and pains, the hopes and fears of this world. The blefi^ed author of the gofpel, and the pri- mitive teachers of it commifiioncd by him, publiflied it with the greatcft fimplicity, in- viting every hearer to enquire and judge for himfelf concerning its truth, its excellence,
and
74 Q/* ^^i^i^^h Moraly and Civil Liberty, Serm. and importance. He did not (as Mahomet in. did by his inflitution) appoint his followers to fpread it, and fubdue the world to the profeffion of it hyjire andfword; nor, like his own pretended vicar in later timesj or- der the erroneous to be imprifoned and tor- tured till they Ihould profefs the truth. Re- ligious impoflures very often betray their original, and {hew themfelves to be, not the produdions of human reafon, but human depravity and paffion, of fenfuality, cove- toufnefs, and ambition, by the methods of violence wherewith they fupport themfelves, and by their politics ; for they are the maxims of the wifdom which defcendeth not from above ^ hut is ea^'thly^ fenfual^ devil- ijld : But the wifdom from above, the law of Jefus Chrift, recommendeth itfelf to the beft fentiments and afFedions of our minds, for it breatheth nothing but fincere and ra- tional piety towards God, benevolence to man, liberty, and peace.
Hitherto I have conlidered liberty as it relateth to the main ends of our exiftence, in which refped: it is of the greateft confe- quence, and fliewed you that the gofpel concurreth with reafon in recommending it to our efleem, to be prefer ved as an inva- luable privilege, and improved to its proper,
whicl?
Of Natural, Morale and Civil Liberty. 75 which are the beft purpofes, having an in-SERM. feparable connexion with virtue and our m* higheft happincfs j there is another branch of Hberty which belongeth to us as ratio- nal beings, though not of equal moment v^'ith the former, yet very confiderable, as being of immediate necellity and importance to the purpofes of our prefent flate. Tho* the moral capacity of the human nature is ks principal glory, which doth not fhine out here in its ercatefl luftre, nor can arrive at its full perfecilion, its brighteft appearance and fluflied improvements, being referved to another ftage, where approaching nearer to the great original, and feeing him as he is, it fliall be formed to a more compleat re- femblance of his reditude and goodnefs ; yet man, conlidered even as a rational and fecial creature in this world, holdeth a rank of great eminence 3 he is the chief inhabi- tant of the earth, with vifible marks of fu- periority over other animals 3 he ad:eth in a larger fphere, hath nobler enjoyments, and in all refpeds is a more illuflrious monu^ ment of his creator's wifdom and bounty. Now, for adling the part which becometh us in this lower capacity, in the purfuit of thefe inferior intcrefts, wixich every man fcndeth himfelf engaged by the inflinds of
his
7 6 Of Natural^ Moral-, and Civil Liberty. Serm. his nature, and direded by his reafon to III* purfue : In this, I fay, we have alfo Hberty, that is, the privilege of confidering, of judg- ing for ourfeives, of forming our fchemes, and chufing the meafures which appear to us befl and fitteft, in order to attain our ends, as mdeed without freedom of choice there can be no rational profecution of any ends. Thefe two kinds of liberty are pa- rallel to each other in feveral important re- ipecSs. The Deity, as moral governor of mankind, hath endued them with a capa- city of virtue, together with a high degree of happinefs arifing from it, and with li- berty which is neceffary to their attaining this end j as natural governor of this world, he hath placed man in it with a capacity of ufefulnefs and enjoyment fuitable to his con- dition of being, which like the former (the moral perfedion and happinefs) in a great meafure depend upon himfelf, being put in his own powers and for thefe ends alfo he is endued with a proportionable freedom : And, as in the firft cafe, the felf-refledling power, or confcience, eftablillieth the ne- ceflity of rational liberty, is the guide of its proper exercife, and enforceth it with a fandtion j fo, in the latter cafe, prudence in purfuing the ends of rational felf-love, mak- 4 ' eth
Of Natural J Morale and Chil Liberty* 77 eth liberty alike neceflary, and is the rule toSERM. dire(ft the exercile of it, whereby we are III. accountable to ourfelves, having pleafure or' pain upon a review of our condu<5t, though of an inferior degree, and a different kind from that which accompanieth the reviews of confcience. This laft liberty alfo, as hath been obferved already, concerning the other (the moral) is capable of diminution and increafe ; indeed from the fame caufes it decayeth, nay is almoft deflroyed : Men become impotent, infenfible to, and unca- pable of wifely purfuing their true interefts in this world, as well as their moral per- fection and happinefs, through the influence of appetites indulged, ftrong paflions, cor- rupt cuftoms, and vicious habits; and on the contrary, by a deliverance from thefe enllaving evils, they feel their liberty en- larged with a fenfible fatisfaftion.
Liberty being the privilege of human na- ture, an effential part of its conftitution, it equally and inviolably belongs to all men, and no one can have a right to invade the liberty of another, nor is fuch an injurious power neceffary to the private happinefs of any individual. God hath fo gracioufly or- dered our condition of being, that the ends of it may be obtained by every one, without
encroaching
^8 Ofhlatural, Moral, end Chil Liberty, Serm. encroaching on the rights of any j the prin- IM. cipal end, the pradice of virtue, with the happinefs refulting from it, doth not require fuch encroachment, but forbiddeth it ; and for the true enjoyment of this hfe, bounti- ful providence hath made a fufficient pro- vifion for the whole fpecies -, fo that by a proper induftry and labour, to which we are appointed, the profit of the earth, which is for all, is, in the ordinary ftate of things, enough for them, without any one's being hindered to ufe his ability for himfelf, with- in the limits of prudence and virtue. For it is to be obferved, that even in a flate of natural liberty, and where men- are not formed into particular communities, where- by they are mutually bound to each other : I fay, even in a flate of natural liberty, and previoully to any fuch engagements, they are, by the law of benevolence, obliged to mutual good offices, which is no abridge- ment of natural liberty, for it is the law of our focial nature, an important part of vir- tue, to the reditude of which our confci- ences bear witnefs, and therefore it hath a connedion with liberty, directing its exer- cife, as hath been obferved. From this principle all the rights of men, publick and
private.
of Natural^ Moral j and Civil Libert f. 79 private, are derived, and by it all obligations Serm. of juftice and humanity are eftabliflied. HI-
But the fame principle dired:eth men to enter into civil aflbciations, which is for the common good of mankind in this ftate of indigence, weaknefs, and efpecially moral imperfedion, the force of the fociety being the fecurity of their rights againft the dan- gers arifing from their interfering lufts, paf- lions, and vices. Hence arife various re- ftraints upon liberty, but no other than fuch as men can be fuppofed, by voluntary con- fent to have fubmitted to, or which the ends of civil fociety require. Confcience muft: be exempted from human jurifdidion, becaufe its ends, offices, and interefls, in our nature, are fuperior to all the ends of civil aflbciation, and fubjedling it to the power of man is inconfiflent with the very being of religion ; and for the exercife of the liberty of private perfons in purfuing their interefts in this world, it is, as every wife and good man would defirc it fhould be, only fubordinated to the intereft of the whole community. When thefe limits are exceeded by civil government, it degenera- teth into ufurpation and tyranny j and the right of felf-defence is, in the opprefTed, un- der no other regulation than that of pru- ^ dence.
8o Of Natural^ Morale and Civil Liberty i Serm. dence. It is not every fm all inconveniency III. of this fort, or which very (lightly affedeth the fociety, that ought to be oppofed by methods of violence, which might be at- tended with confequences much more detri- mental to the publick : But when general diforders and invafions of liberty become infupportable, and all other means prove inefFedlual, the lail remedy is employing that force of the fociety againft the arbitrary and tyrannical domination of men, which was originally intended to fupport the jull authority of laws. The only reafonable and eligible civil conftltutions, are thofe which fettle the meafure of power and fubmiffion by agreement, and it is the duty of every man in his flation, and according to his abi- lity, to preferve them unviolated : But when attempts are made to violate them, which may happen, and experience flieweth hath often happened, through the ambition, and other vices of men, then a warm 2eal for their defence is one of the moft laudable difpofitions in the human mind, becaufe it is a zeal for virtue, and for the moft im- portant interefl: of mankind ; I fay a zeal for virtue 5 for civil liberty itfelf and virtue are conneded, mutually affifting and fupporting each other, and the hiftories of all nations,
ihcw
Of Natural, Moral, and Civil Liberty. 8 1 Ihew that they have always flouriflied andSERMj fallen together. HI.
This liberty, lafl mentioned, is not in- tended in the text, nor is to be accounted any part of that liberty wherewith Chrift hath made his followers free. The gofpel was riot defigned to deftroy, or in the leaft to abridge any valuable privilege of man- kind } on the contrary, to reftore and pro- mote that which is the noblell: and mofl important deliverance from the fervitudc of fin, that they may freely follow the direc- tion of reafon and confcience j but it doth not meddle with their liberty, as they are rational and focial creatures in this world, leaving that to ftand, as it always flood, on the foot of plain reafon, only placing the meafures of our conduct with refpedt to it, as it doth our whole converfation, under the influence of the nobleft religious principles, which are the beft improvements of reafon, whereby it is not impaired, but rendered more fafe and more ufeful to all the good pur- pofes it is capable of ferving. It is true, the apoftles, amongft other relative duties of hu- man life, teach chriflians that they, as well as other men, ought to be in fubjedl:ion to the higher civil powers, and that not only for wrath but for confcience fake j which
Vol. IV. G was
82 Of Natural, Moral ^ and Civil Libtr-irj, S E R M. was the more neceflary, becaufe fome pro- Ill. fefTed chriftians, efpecially the Jews, ftill deeply poirefTed with their national preju- dices, and elated with the high privileges anciently granted to their fathers, imagined themfelves free from the authority of any foreign rulers, whereby they were prompted to raife unfeafonable and caufelefs rebellions to the difhonour of their religious profef- iions, and to their own deftrudiion. But thofe apoflolical declarations, fuch as Rom. xiii. from the beginning to the 7th verfe j *Titus iii. I. I Peter ii. 15, &c. are not to be underftood without any reftridion, as if chriftians were univerfally bound to yield an unlimited fubmiffion to their governors, even in the moft arbitrary, cruel, and ty- rannical exercife of their power, as hath been fully proved by fome learned Proteflant writers. Let us therefore never imagine that our holy religion, fo beneficial to the nature and condition of mankind in all other refpedts, hath made it fervile in the impor- tant article of civil fociety 5 and that having laid a noble foundation for the beft im- provement of our powers, and raifing them to their highefl perfedion in the next world, it has reduced us to a ftate of flavery in this world. But be alTured we fatisfy all the
obligations
Of Natural^ Morale and Civil Liberty. 83 obligations chriflianity hath laid us under Serm. to men, if we fulfil the royal law, thou HI- JJjalt love thy neighbour as thyfelf -, and if we render to all their due^ all which is due by confent, in things which depend on confent, as civil government certainly doth, or ought to do, tribute to who7n tribute is due, cujlom to ichom cujloin^ fear to whom fear^ honour to whom honour, within the juft limits fixed by agreement ; for in the points of political authority and fubjedion, if Chrift hath noc made his difciples free, he has furely left them as free as they were by the laws of nature and reafon, and by their own volun- tary compadts»
G a S E R-
[ 84 ]
■4
SERMON IV.
Of Christian LiEERTYr
GAL. V. I.
Stand f aft therefore in the liberty ivhere-* with Chrifi hath made us jree.
Serm. XN a former diicourfe from this text, I IV. JL confidered liberty as an important part of the human conflitution, whereby we are rendered capable, as rational creatures, of purfuing the true end of our being, efpeci- ally of pra(5tifing virtue, and attaining to the highell perfedion and happinefs of oar na- ture 'y and I fhewed that chriftianity, as a gracious divine revelation to finful degene- rate mankind, was intended to recover them to true moral liberty, or to deliver them from the fervitude of fin, from the power of corrupt affed:ions, irregular paffions, and evil habits, thereby to perfect their nature j at the fame time that it doth not encroach upon any freedom which beloiigeth to them as rational and focial creatures in this world,
or
Of Chrijltan Liberty* 85
or which is neceflary to the ends of the S e r m, prefent Hfe. ^ '
But there is a liberty belonging to the chriflian religion itfelf, relative to its parti- cular ends, as it is a poUtivc inftitution and law of God, publifhed to the world, to be received, obeyed, and profeffcd by men; and by this is meant a certain privilege and right allowed and eftablifhed to every man to whom the gofpel is declared, and who embraceth it, abfolutely neceflary to its hav- ing its proper effed:, and that the defign of it may be fully obtained • or, there is a par- ticular perfonal liberty, wherewith Chrift, as the author of chriftianity, and for its pur- pofes, hath made the hearers and profefTors of it fl'ee.
This liberty k the fubjed; of our prefent inquiry, and we muft take our notion of it from the nature and defign of the inftitution itfelf. The gofpel is the kingdom of God, fo our Saviour reprefenteth it, or it is the inftrument of the divine government exer- cifed by Jefus Chrift, over as many of man- kind as willingly fubjed themfelves to his authority for bringing them to the pradlce of true religion and virtue, out of a pure heart J and a good confcience^ and jaith mi- feigned; in other words, from a fincerely G 3 willing.
86 Of Chrijiian Liberty.
Serm. vv'illing, felf-approving mind, and a tho- rough perfuafion concerning the chriftian principles and motives of adlion. Such a conftitution certainly breaketh in upon no human liberty, and to its own purpofes, the higheft fuch creatures are capable of ferving, it eftabliflieth the moft perfect li- berty, a liberty of judgment, of choice, and a(5lion -, it requireth no blind fubmiffion of the underflanding or the will ^ but calleth upon us diligently and impartially to exa- mine the grounds upon which we are either to believe or to adl. If the belief of fome do(flrines be neceffary to our anfwering the defign of the gofpel fcheme, they are intel- ligibly propofed, and the evidence of them fubjedled to a fair and free enquiry ; no ob- jefts are recommended but fuch as the af- feftions, .planted in our nature, regularly terminate upon j if fome things are enjoined as duties, or propofed as counfels expedient for us, we are left to examine the fufficiency of the motives enforcing them j and a con- ftrained, unwilling, and merely external obe- dience, is declared wholly infignificant to the purpofes of chriflianity.
As thus it is plain that no man can be the fmcere fubjed: of Jefus Chrifl, without being fo of his own free choice, and liberty
Of Chriflian Liberty. 87
15 cfTentially infeparable from our entrance Serm. into the chriflian flate, the fame freedom IV. muft accompany the whole courfe of our religious faith and obedience 3 and without this no aft of compliance with the gofpel inftitution, or any part of it, can anfwer its end, or be accepted j and then it followeth, that no vifible power on earth can have any participation in the government of Chrift, not fo much as to join in fupporting or in- forcing it ; for that would defeat and fub- vert the liberty wherewith he has made his fubjeds free j for no temporal or proper human authority can be exercifed without coertion, and therefore it cannot pofTibly in the leaft contribute to promote fuch pure religion as chriflianity requireth ; on the contrary, fo far as it is regarded (and if it is not to be regarded, to what purpofe is it applied ?) jufl fo much is diminiflied from the fincerity of religion.
This I take to be the true foundation up- on which we are to explain what the apoftle diredly alTerteth in the text to be an im- portant part of that liberty wherewith Chrift hath made chriftians free, namely, their de- liverance from the ceremonial law. Any one who readeth the New Teftament, muft pbferve a great difference often infifted on G 4 between
88 Of Chriftian Liberty,
Serm. between the Jewilh and the Chriflian fer- IV. vice, particularly with refpedt to liberty. Though the Ifraelites were God's peculiar people, diftinguifhed from all other nations by religious privileges, yet is their ftate, when compared to the chriftian, reprefented as a bondage. In the debates at Jemfalemy ABs XV. 10, upon the famous queftion. Whether the Gentile converts were obliged to obferve the Mofaic inftitutions, St. Peter giveth his judgment againft the attempted impofition, becaufe it was putting a yoke upon the nech of the difciples, 'which , faith he, neither our fathers nor we were able to bear. And St. Paul^ in his epiftle to the GalatianSj largely treateth of this fubje(ff, Ihewing that the difference between the Jewifli and Chriftian religious ftate was like that between an heir under age, whofe condition differeth nothing from a fervant or a bondman, and a fon grown up to ma- turity, free from tutors and governors, who hath obtained the plenary pofteftion and free enjoyment of his inheritance. The principal reafon of this is, becaufe by the Jewifli con- ftitution, religion was blended with civil po- licy. There was an outward fandion added to religious rites, and the obfervance of them was enforced, not only by the fear of the 5 invifibl?
Of Chrijlian Liberty. %g
invifible Deity, and other pious afFedions, S e r m.' but by the fear of temporal punifliments. IV. Expenfive facrifices were a tax upon this people for their trefpalTes, and they, with other ceremonial performances, were rigor- oufly exa(fled under the penalty of being cut off from the privileges of the civil fociety.
This did produce, and indeed only could produce a fervile fpirit, which the apoftle calleth iht fpirit of bondage to fear ^ Rom. viii, 15. the fear of death and other natural evils, a difpofition much too low to produce the noble exercife of pure and perfect religion, which rather muft take its rife from that per- fect love which cafteth out fear. The Jews were fubjed; to carnal ordinances y and in bondage to the elements of this worlds whicli were iveak, beggarly, and tmprof table -, for all thefe characters are given to the legal ordinances, by the facred writers of chrifti- anity. Every one can diftinguifli between the obedience of a fervant and a fon , the one doth what is enjoined him with pain, becaufe he doth it with terror, under the apprehenlion of fevere chaftifement for the leaft defed j the other adeth from the in- genuous principle of reverence and hearty affedion ; fuch is the difference between the Jewifli and the Chrift inn fer vice, becaufe of the
great
no Of Chrijiian Liberty,
S E R M. great difference between the motives which IV. excite them j the expedlations of them who were under the law terminated on the earthly Canaan^ and the privileges of the commonwealth of IJrael as their reward, and the fear of temporal punifliment was the great prefervative from difobedience ; whereas the chriftian fpirit is animated by the hope of an intirely rational and fpiritual happinefs, of attaining to the perfection of righteoufnefs, of feeing Gody and being like him, which raifeth a fublime and noble fpi- rit, and is accompanied with a fenfe of dig- nity, no other wife to be known.
But, when chriflianity was publiflied to the world, directed as it was by divine pro- vidence, firft, to appear in Judea, where it was introduced with the greater advantage becaufe the original fcheme of fudaifm, rightly underftood, led the way to it, and it had been foretold by the Old Teftament prophets: When, I fay, it was publifiied among the fews, there was violent oppoli- tion given to it, chiefly becaufe it declared liberty, fhewed the infufficiency of the an- cient burdenfome ceremonies, and placed religion on a more fimple and reafonable foot. As men inured to civil fervitude lofe the very fenfe of liberty, their minds are too
much.
Of Chrijliaji Liberty. 9 1
much debafed and enervated to afpire to, Serm- and contend for that noble privilege of their IV". nature 3 fo the JeivSj accullomed to the ri- gorous injunctions, and wordly elements, which were really the imperfedlion and w^eak- nefs of their religion, yet were fo attached to them as the have no relifli for a more ra- tional and liberal form j they were fuper- flitioufly fond -of thofe dark fhadows and external appendages, which obfcured the luftre of true moral piety, fubftituting them in its room, and rejedled the divine beauti- ful fimplicity of worfhip in fpirit and truth, which is a moft reafonable fervice, con- lifting in inward reverence and efteem for the amiable perfections of God, and an imitation of them fo far as the frailty of our nature will allow.
This was the prevailing prejudice which fixed the generality of that nation in their unbelief; not only fo, the Jews who be- lieved and became the difciples of Chrifl ftill imagined that the ceremonial law was obligatory^ and upon that foundation were for excluding the Gentiles from the privi- leges of chriftianity ; it was not till after repeated miracles and extraordinary inflruc- tions by the Holy Ghoft, that the apoftles themfelves underftood the gofpel-libcrty,
and
Q2 of Chrljlian "Liberty,
SERM.and that the diflindion made by the law IV. was taken away; but through the whole apoftollc age many others retained fuch a refpedt for their ancient rites and the tradi- tions of their fathers, that they would have the obfervance of them continued in the chriftian church together with the gofpel inftitutions, which was the principal fub- jed: of contention among the primitive be- lievers. But the truth was, and it appeareth plainly from the main principles of the chri- flian religion, and the whole flrain of the New Teftament writings, that this obliga- tion ceafed, and Jefia Chrift made his fol- lowers free from that bondage. Indeed cha- rity diredled thofe who were inflrudied in chri- ftian liberty, to bear, for a time, with their weak judaizing brethren, even fo far as in feme inftances, to comply with them, by ob- ferving the antiquated ceremonies. St. Faul, than whom no man was a more zealous ad- vocate for liberty, was yet fo charitable as to become all things to all men ; particularly, to the yews he became as a Jew, and under the law : To render 'Timothy the more ac- ceptable to the Jews J and that he might more fuccefsfully minifler to their converfion, he circumcifed him j and rather than offend weak brethren by eating what they account- ed
Of Chrijiian Liberty, p^
cd unclean meat, he would eat nofuch meat S erm. (though in itfelf lawful) while the world IV". flood.
But there were certain bounds fets to this condefcenfion, and circumftances in which liberty was to be afTerted ; he was not to be prefcribed to by the humours of any man, nor would pleafe them any farther than for gcod to edification. Particularly, it appeareth from his writings, that his rule was, as in the nature and reafon of the cafe it fliould be, that when peremptory de- mands were made upon him, as of right and neceffity, to conform to the notions and pradices of others in fuch matters, he as peremptorily refufed, and flill would have his declining the exercife of his li- berty, in fome particular inftances, a matter of free choice, not of ilridl obligation, to be diredled by his own prudence and charity, not determined by the decrees of others. The great error at that time relating to the jewifli rites, was infifting upon the obfer- vance of them as neceffary either to falvation or religious communion, and St. Paul ex- prellly declareth himfelf againfl both ; Gal V. 2. Behold ly Pauly fay unto you^ that if ye be circu?ncifed^ if being chriftians you w^ll add to your religion and the founda- tion
94- Q/' Chriftian "Liberty.
SERM.tlon of your hope towards God, circumclfion IV. and the mofaick ceremonies, as neceiTary to juftification, Chrifi Jlmll profit you nothing ; for, 1 tejiify again to every man that is (fo) circumcifedy that he is a debtor to do the whole law : Chriji is become of no effcB unto you, whofoever of you are jujlified by the law^ ye are fallen from grace.
And for the other erroneous opinion con- nedled with and purfuant to that laft men- tioned, the neceffity of circumciiion, and the ceremonies as terms of religious communion, or a quahiication for .the chrillian fervice ; the apoftle as clearly determineth againil it> in the 2d chap, of the fame epiftle : The cafe was this ; after fourteen years abfence from ferujalem^ during which time he had been labouring in the work of the miniftry among the Gentiles, he returned again to yerufaleniy and he communicated to the chriftians there the dodrine which he had preached -, (chriftianity free from the obli- gation of the Jewifh law) but he firft com- municated it privately to them who were of reputation, the apoftles and other chief men ajnong the brethren^ leaft by the arti- fices of the Judaizers fome prejudices might have been raifed againft him and his mi- niflry. In this expedition he took with
him
Of Chrtjlian Liberty, 95
him Titm his companion and fellow la- S e r m. bourer in tlie work of the gofpel, who was known to be a Greek, and uncircumcifed. Now, to fliew that circumcifion was not a neceilary term of chriftian communion, or a neceffary qualification in a chriflian teacher, T^itus was not compelled to fubmit to that ceremony ; and if it had been inlifted in, the apoftle would have peremptorily rejed:- ed it, for the reafon which he giveth himfelf, ver. 4, 5. becaufe of Jalfe brethren unawares brought iriy who came in prhily to fpy out our liberty y which we have in Chriji Jefm^ that they might bring ui into bondage -, to whom we gave place by fubje£iion, no not for an hour, that the truth of the gofpel might continue with you. The plain meaning of which is, that though circumcifion was {o far indifferent at that time, that it might be prad:ifed, when it fhould tend to the fur- therance of the gofpel by removing preju- dices ; St. Faul himfelf on that account cir- cumcifed Timothy, as we read in the i6th of the A5ls, not from any fuppofed obliga- tory force in the law, which formerly re- quired it, for then he fhould have been cir- cumcifed before, and independently of any particulcr circumflances, but it is expreflly faid at the 3d verfe, that he did it becaufe
s "l
g6 Of Chrijliafi Liberty*
SERM.ofthe Jews who were in thofe quarters, that IV. is, he did it only to prevent prepofleffion againfl Timothys yet when profefTed chri- ilians infifted on the ufe of that ceremony, in itfelf indifferent, as neceflary to qualify a man for communion with them, or for be- ing a teacher of chriftianity, the apoftlc would not yield to them, fo much as for an hour; becaufe that was an invafion of liber- ty, an attempt to bring the chriftian church into a fervile condition, as that of the yews was, and becaufe it tended to corrupt the true gofpel fcheme of religion, which is of of itfelf fufficient to all the purpofes of mens acceptance v/ith God and their fellowfliip one with another, and which was intended by its divine author, to be always free from all fuch debafing mixtures and impofitions.
There is another cafe related in the fame chapter, which, I think, remarkable to our prefent purpofe, and it is this, whereas the chriftians at Antioch, confifting oi Jews and Gentiles, and the apoftle Peter with them, lived freely together in friendly fellowfhipy without any diftincflion on account of the legal ceremonies, particularly meats,- clean and unclean, according to the Mofaic inftr- tution ; when certain Je^ivifi chriftians came who were other wife minded, Peter fearing
ta
Of Chrijlian Liberty, 97
to exafperate or offend them, withdrew, Ser m. and feparated himfelf from that fecial com- IV". munication with the Gentiles which he had before maintained, thus forming an inclo- furc in the chriftian church, on the foot of the abrogated ceremonies ; for the confe- quence was, that others, and among them even Barnabas^ imitated the example of that eminent apoftle, joining in the feparation, fo that here was the beginning of a fchifm among the difciples of Chrift, and aliena- tion of affecftions, and a caufelefs breach of communion : On this account the zealous St. Fauly regarding the truth of the gofpel more than the perfons of men, withffood the apoftle Feter to the face, charging him and his followers with dillimulation, becaufc they aded inconfiftently j Firft, living freely with the Gentiles, and then forfaking their fellowship, without any juft caufe given on their part; and becaufe they walked ?iot up- rightly according to the truth of the gofpel^ that important truth which St. Peter him- felf had been taught by a vifion from hea- ven, namely, that God has now taken away the diftindlion between perfons and meats, clean and unclean ; and charging him like- wife with an invafion of liberty, compelling by the authority of his example, as being a Vol. IV, H perfon
^8 Of Chrijiian Liberty^
Serm. perfonof great eminence in the church, the IV. Gentiles to do that, as of neceflity, and for the fake of religion and confcience, to which they were under no manner of obligation by the laws of Jefus Chrift, but merely in compliance with the will of men.
Many other declarations of the New Teftament might be mentioned, proving the abolition of the ceremonial law, and that this is an eminent part of the liberty wherewith Chrift has made us free 5 but it is needlefs to infifl on a point fo very clear j the truth is, any one who confidereth atten- tively the nature of that conftitution, and the form of fervice prefcribed by it, muft be convinced that it was calculated for one nation only, and that of no large extent > and is therefore no way fuitable to the gofpel, which, by its obvious defign, and the de- clared will of its Author, was to be pub- liflied to all nations ; and that the yewijh ceremonies were intended to feparate a pecu- liar people, fettled under a certain political form, from all others -, whereas yefus Chriji died and rofe again, and rcvivedy that he might be Lord of ally and that he might ga- ther together into one religious fociety all the children of God that were fcattered abroad^ all every where, who truly fear him and work
righte-
Of Chriftian Liberty. 99
righteoiifmfs. We have therefore full rca- Serm- fon to acknowledge with thankful hearts the I^- great goodnefs of God to us, who hath ap- pointed our lot under the laft and beft dif- penfation ; Many prophets nnd righteous men have defired tofec the fe things ivhich ivefee, and have not fecn them, ajjd to hear thofe things which we hear, and have not heard thejn, Mat.xm. The miniftration of Alofes was very glorious, given with awful and magni- ficent folemnity, and it was a very peculiar favour to the Ifraelites, for God Jhewed his word unto "Jacob, his Jiatutes and his judg- ments to Ifrael, he did not deal fo with any nation, Pfal. cxlvii. 19, 20. but the apoftle calleth it the miniftration of condemnation and of death, 2 Cor. iii. 7, 9. Now there is ^ranted to us by Jefus Chrift the nmiiftra- tion of righteouf?iefs, of life, and of the fpi- rity which exceedeth in glory, in every thing the human mind can efteem glorious, in grace and truth, in beautiful fi mplicity, in clearnefs and knowledge, in hope and joy ; God having abounded towards us in all wifdom and prudence, love and compaffion, and in Jefus Chriil his image, difplayed the mod amiable reflitude and benevolence of his natuje. By the chriftian inftitution as fet agaihft the Mofaic ceconomy, the condition H 2 of
loo 0/ Chrijlian Liberty.
S E R M. of God's fervants is changed from childhood to the flate of grown man, from obfcurity to clear h'ght, from lliadows to fubftance, from terror to hope, from bondage to liber- ty J doth not this juftly demand our grati- tude, fliould not our fouls rejoice in the Lordy and our fpirits magnify God our Sa- viour, for he that is mighty hath done great things for tis, and holy is his name ?
But the privileges of chriftianity are grant- ed to us as to rational beings, and that they may have their proper eiFed:, there mufl be on our part a fuitable improvement of them. The bleffings of light, and fpiritual confo- lation, and liberty, are thrown away upon low, groveling, and fervile minds, which have no tafte for them ; as Solomon obferveth that a price is put into the hands of a fool to get wifdom^ but he hath no heart to it ; and our Saviour reprefenteth it as the un- happy flate of many of his hearers, that light was come unto the worlds and they loved darknefs rather ; fo the fpirit of a bondman, or child, whofe condition is no better, no way correfpondeth to the freedom of fons : That we may therefore truly enjoy the ad- vantages which we are intitled to by the gof- pel, and attain to that high dignity and per- fedion, which the grace of God defigned
us
Of Chrijiian Liberty, loi
us for, let us always endeavour to cultivate Se r m. and ftrengthen in ourfelves becoming difpo- IV. litions and principles of ad:ion, fuch as a filial reverence and love of God, gratitude to Jefus Chriji, and affe(5lion to the things above^ where he fitteth at the right hand of God ^ a delight in virtue and goodnefs, and a con- tempt for the pleafures of fin, and the mean tranfitory enjoyments of this v^orld, that fo under the influence of thefe noble princi- ples, we may always walk worthy of the vocation wherewith we are called.
I hope we will not be the lefs, but the more inclined to the chriflian fervice, be- caufe it is not rigoroufly enjoined as a bur- denfome tafk, and extorted by the threat- nings of temporal punifliment, but we are invited to it from hearty affedlion, and by rational motives. Slaves are dragged un- willing before their mafler to hear with terror his fevere commandments, and with a dread of penal inflidlionj but children come of choice into the prefencc of their gracious father, and with confidence in his paternal tendernefs. The worfhip which the gofpel prefcribeth is fo reafonable and fimple, fo worthy of men, and perfective of their higher powers, that one would think we fhould need no exhortation to it ; H 3 and
jQ^ Of Chrijlian Liberty^
Serm. and ingenuous fpirits would be better recon- IV. ciled to the yoke of Chrift, becaufe it is eafy and light. Surely freedorn mufl be pleafing to the human nature, and thofe adions the moft agreeable which are our own choice : But the true reafon why reli- gious exercifes are inlipid to many, and fo much negled:ed, is the want or weaknefs of thcfe fublime fentiments and pious affec^ tions which chriftianity infpireth ; the im- preffions of God are not lively, of his pre- fence with his creatures, preferving and governing them with perfed: wifdom and equity, of his love and grace to finful man- kind J love to him is cold 3 fo is the defire of righteoufnefs, far fhort of that hunger and thiril which our Saviour recommend-? eth 3 there is little relifh of moral worth and perfedion 3 therefore are pious meditations, prayer, and other ads of devotion, fo little reliflied 3 nay, fo much defpifed by many profelTed chriftians, very unfuitably to the principles and fpirit of their profeffion, the fpirit ef adoption^ crying Abba Father^ in- clining his children to ferve him with ala- crity and joy, with fervent affedion and dutiful refped. The earneftnefs and inten- tion of mind, the joy and enlargepient of fieartj the deiire and delight with which
the
Of Chrijlian Liberty. 103
the fervants of God under the Old Tefta-SERM. ment performed his worfliip, which then IV. was earthly, carnal, and illiberal, in compa- rifon, reproacheth our floth and indifference in attending the better worlliip in jpirit and truth, which our Saviour hath taught us j they rejoyced when they ivent up to the hoiife of God ; they efleemed a day in it better than a thotifaiid elfcivhere j they ?;;f- ditated in the divine law night and day, and made it their Jongs in the houje of their pil- grimage-, though it was but a weak and low oeconomy they were under, they came to a terreftrial mount, a law given by angels with prodigies, caufing the utmoft confter- nation and horror ; but fince better things are provided for us, ijoe are come to 7noimt Ziony to the Jerufalem above , which is free , that happy ftate, which is not put in fub- jedtion to the angels, but in which they mi- jiijier to them who Jlmll be heirs of falvation, to a clearer knowledge, and freer accefs to God, with open face beholding in a glafs his glory by fefus Chrift his brighteft image : Since it is fo, and we have received a king- dom which cannot be moved, let us have grace whereby we may ferve God accept ably y with reverence and godly fear.
Ha Jo
' I04 Of Chriflian Liberty,
S E R M. To proceed farther on this fubjcdt, it is IV. to be obferved, that the liberty laft menti- oned, and principally meant in the text, the freedom of chriftians from the obligations of the ceremonial law and the Jewifli tradi- tions, fo ftrenuoufly afferted by the writers of the New Teftament j that, I fay, it refl- eth upon this principle, that chriftianity, as originally delivered by our Saviour and his apoftles, is a perfect plan of inftituted re- ligion, fufficient to all the purpofes of fuch an inftitution without any addition to it, or the mixture of any other religious opinions or rites for ever. This is the truth of the gofpel which St. Paul would have to conti- nue with the churches 3 and the reafon why he fo warmly oppofed the introduction of any ceremonies which Chrifl had not ap- pointed in the paflage above referred to. And in another place, [Rom» xiv.) treating of the fame fubjedt, the Jewifli ceremonies, the impolition whereof he zealoully refifteth, teaching that every chriftian Ihould be left to his liberty in ufing or forbearing them, as prudence and charity fhould diredl -, he thus defcribeth the kingdom of God, or the gofpel inftitution, that it is fiot meat a?id drinky but righteoufnefs^ and peace ^ and joy ^ in the Holy Ghojt : and addeth, for he that
in
Of Chrijlian Liberty, 105
in thofe things ferveth Chrijl, is acceptable /o Serm. God, and appro-oed of men. The end of the I^^. gofpel inftitution, is to inftrudt men how they may obtain the divine acceptance, and to be the foundation of a religious fociety. Now to thefe ends nothing more is neceflary than the great fubftantials of religion, uni- verfal righteoufnefs, and peace, and fpiritual joy, arifing from them ; for he that in thofe things ferveth Chrift, fulfilleth the defign of chriftianity, is intitled to the favour of God, and approved by men, to be received by chri- ftians into all the intimacies of their religi- ous fellowfliip, without fubmitting to any other impofition.
It followeth, that chriftians can be under no human appointment whatever, in matters purely of religion and confcience ; and this alfo is one part of the liberty wherewith Chrift hath made them free. There never was, nor ever will be, a more plaufible ap- pearance of reafon for ufing, or requiring to be ufed, any external obfervances not infli- tuted by Jefus Chrift, than for fome at leafl: of the jewifh ceremonies, which, befides their being inftru<flive emblems of moral purity, and probably fo originally intended, had once the fandion of divine authority, a (Irong argument of their innocence, and be- ing
jo6 Oj Chrijlian Liberty.
SERM.ing well adapted to religious purpofcs ; yet IV. the apoflle would have the chriftian fervice wholly free from the impofition of them, even though they were, according to the de- clarations and prad:ice of the apoftles them- felves, indifferent, and might lawfully be ufed, when any chriftian, judging for him- felf, (hould think that expedient, as tending in particular circumftances to prevent of- fence, or to promote piety and charity. What rational pretence then can there be for mixing chriftianity with merely human inventions, for the propriety and ufefulnefs of which the wifdom of men is only to be relied on, and fubjeding chriftians in the affairs of religion, to merely human autho- rity. Indeed this argument may be juftly carried much farther, and fo it is in the text, Stmtd faji in the liberty wherewith Chriji hath made iisfree^ and be not entang" led again with the yoke of bondage ; that is, not only you are under no obligation to fub- mit to the Jewifli ceremonies when required by men, nor, by parity of reafon, to any other human impofitions, but you are obli- ged to withftand them, and maintain your liberty inviolable, fince our Saviour, the fole king and head of his church, hath left it free from all ritual appointments except his
owns
Of Chrlfilan Liberty, 107
own J finceno Jewilh ceremonies, nohu- Serm, man invention or inflitution muft ever be a J^V^ part of our religion, received as if it were''*^ necefTary to our acceptance with God, or a term of, and qualification for, any kind of religious fellowlhip : And fince it appeareth by authentic declarations and approved exam- ples in the New Teflamcnt, to be not only the unalienable right, but indifpenfable duty of every individual chriftian, to ufe or for- bear indifferent things, according to the di- redion of prudence and charity 5 in other words, as they appear, not to others, but to himfelf, expedient or inexpedient. Since, I fay, it is fo, this original plan of chriflla- nity, as a divine inflituted religion, is ear- neflly to be contended for by the difciples of Jefus Chrift, from a principle of loyal affedion to him, as well as in defence of their common rights j for every encroach- ment of this kind, every impofition of in- different things in religion by human autjio- rity, is fo far a change in the chriflian flate and conflitution, and an infradion on chn- {lian liberty j and our fubmitting to it is fo far really, though often not defignedly, yield- ing to a change, giving up the common li- berty of chriflians, and entangling ourfelves
with a yoke of bondage,
The
1 oS Of Chriflian Liberty,
S E R M. The chriflian church being thus ereded, IV. purely a fpiritual kingdom, under the fole dominion of Chrift, as the head, the model of it finifhed by himfelf, and its laws irre- vocably fettled, was certainly a compleat conftitation in its kind, worthy of the wif- dom and grace of its founder, and fitted in the befl manner to promote its end, that is, pure religion and univerfal righteoufnefs. But as the original law of nature, in itfelf perfedl and fufiicient for its proper ends, if it had been rightly underflood and applied, yet became ineffed:ual, and the defign of it in a great meafure defeated, through the weaknefs and depravity of men ; nor could this inconvenience be prevented, without fuch an interpofition on God's part, as mufl have altered the nature of things, or been inconfiflent with the effential rules of his moral government. In like manner, chri- flianity, however perfect as an inflitution, and excellently adapted to the defign of re- forming mankind, and bringing them to the true practice of piety and virtue, yet being given to frail and fallible men, mufl be lia- ble to be abufed, and in a great meafure rendered unfuccefsful by their folly and per- verfenefs, as in fact it hath been j nay great and effential alterations have been made in
its
Of ChnJila?J Liberty. 109
Us very frame. For inftead of the original Serm. fimplicity and purity of the gofpel, a quite In- different form of religion hath been intro- duced into the chriftian church.
What I mean is the whole fcheme of po- pery, which if we view it at its height, and grown up to its full maturity, is perhaps the moft monftrous appearance that ever was in the moral world, being, under the name of the chriftian church and conftitution, the very reverfe of chriftianity in all impor- tant refpeds. At its head there is a tyrani- cal human power over the confciences of men, pretending to be the vicar of Chrift, really fet up in oppofition to him, and in- ftead of worfliip in fpirit and truth, which Jefus Chrift came to eftablifti, a heavy load of new abfurd opinions, under the names of religious dodlrines and outward ceremo- nies as terms of communion ; enjoined by mere ecclefiaftic authority, and enforced by the moft fevere temporal penalties, as well as threatenings of eternal damnation. One important claim of this fpiritual tyranny, which is one of its principal fupports, and compleateth the fervitude of thofe who are under it, is a pretended infallibility and fo- vereign authority in interpreting the doftrines and laws of Chrift, which are alledged to
be
no Of Chrijiian Liberty,
SERM.be obfcure, and to have no determinate IV. meaning but fuch as is defined by the in- terpretation of popes or councils, to which all are bound implicitly to fubmit. Now, this is properly a legiilative authority j for if the laws of a king fo called, are not other- wife to be underflood, and not other wife a rule to his fubjedls, than according to the fenfe given by others, thofe others, not he, are truly fpeaking the lawgivers. See here an effential change made in the chriftian conftitution, which by the exprefs declara- tions, and obvious defign of the New Teflament, was originally founded on the principle of one only fupreme ruler, whofe kingdom is not of this world, and on the fup- polition of his long abfence, according to the plain intention of our Saviour's own pa- rable, Luke xix. from the 12th verfe, hi^ abfence, I fay, even till the confummation of all things, when he is to return, and di- ftribute rewards and puniftiments to his profefTed fubjedts, according to their works : During which abfence, there is no vifible interpofition on his part, to explain or en- force obedience, but every one of the fub- jeds is left to interpret the laws for himfelf in the beft manner he can, ufing fuch mi- nifterial helps as are afforded him to en- lighten
Of Chrljlian Liberty. 1 1 1
lighten his underftanding, not fubmhting S e r m, his judgment and confcience to any majefte- IV. rial power j and to ad folely from the prin- ' ^ ciple of faith in the unfeen king, and from a regard to the account which is to be glv^n to him at the final judgment.
Inftead of this, popery fetteth up a vifi- ble adminiftration, indeed a great temporal monarchy, with a power of infallible and authoritative interpretation, rather a power of promulging the true laws of the gof- pel, or different lav/s, as fliall feem meet fo the governor j and in effedt they have often publirtied different, nay contrary laws, en- forced with the fancSlion of prefent external rewards and punishments. What is this in reality, but altering the whole conflitutlon, intirely new modelling the government, though under the name of the original king ; indeed, dethroning him and ufurping his power, or a new power in oppofition to him, and enforcing a different kind of obe- dience from what he requireth, and will only fatisfy the obligation of his laws, an obedience wholly derived from different motives, an obedience not properly to Chrifl but to men, not arifing from fincerely good inward affections, and a thorough perfuafioa concerning the truths and motives of the
I gofpel.
112 Of Chrijltan Liberty,
S E R M. gofpcl, which is the efTence of pra(5lical IV. chriftianity; but a merely external con- Arained obedience, proceeding from world- ly confiderations and human terrors ?
This impious antichriftian plan was not finifhed at once ; fuch a total alteration of chriftianity, it cannot bethought chriftiansin any age would have confpired in making or fubmitting to, had it been propofed to them intire, and in all its deteftable deformity ; but it had an early commencement, and rofe up gradually, increafing continually by the la- bour of bufy ambitious minds, through many fucceflively degenerating ages, without their being able to forefee what it would arrive to at laft ; the myftery of iniquity began to work even in the apoftolic times, and from the addition of a few trifling ceremonies to the ilmplicity of the chriftian fervice, and more moderate claim of ecclefiaftic power, under the pretence of preferving order, peace, and uniformity in the churches, it grew, by unperceived degrees, to that bur- denfom heap of fuperftitious, nay and idola- trous rites, and that enormous tyranny which hath defaced the beauty of the chri- ftian inftitution, enervating the precepts of the holy Jefus, and, fo far as it is receiv- ed, thoroughly enflaving his fubjs(fts. But 4 divine
Of Chrijita?! Lihcrty'l 1 1 ^
divine wifdom forefaw this great change, SermT and it was foretold by the fpirit of prophecy IV". which is tlie tejUmony ofjcfus. That by the permiuion of providence fuch a monfrrous in- novation Hiould be introduced fundanientally everilve of our holy religioHj and that under the name and pretence of catholic chrifliani- ty, is a very fliocking event, inexpHcable by human underftanding, and to be num- bered among the depths of the knowledge of God J ivhofe judgments are iinfe arch able and his icays pa ft finding out. It is, however,- the lefs fliocking, becaufe we are forewarn- ed of it in the fcriptures, which clearly de- fcribe the grand apoflacy, its rife, progrefs^ and its odious character, when at the great- elt height, ftained with fuperftition, idola- try, and the moil abominable v/ickednefs ; and in the fame fcriptures we are taught to hope for better times, for the fall of the king- dom of darknefs^ and graven images^ and for the reftoration of primitive chriftianity^ which is the true kingdom of Chrift. Thefe predictions we have in fome confiderable meafure feen verified, many churches for- merly under the papal jurirdidtion have re- nounced that yoke, forfaken the Romifli er- rors and fuperflition, and returned to purer principles, and purer worfhip. Yet the re-i* Vol. IV. 1 forma-
114 ^/ C'/?'r//?/^« Liberty.
Serim. formation is ftill imperfedtj for popifh cor- IV. ruptions and ufurpations muft fall as they rofe> by degrees : there are remains in many, in al- moft all the proteftant churches, of the anti- chriftian fuperftition, and efpecially the anti- chriflian fpiiit, of perfecuting domination in fome, and fervitude in the condition and reli- gion of others. But we have ground to expe(ft yet a better flate of things, even a more perfedl and more extenlive reformation. When the gofpelJhaU have a free courfe and be glorified', not retrained by the prejudices, the paffions, the pride, and the fecular vievi^s of men ; when religion fhall be bet- ter underftood, and more lincerely and uni- verfally pradifed, and to fpeak in the pro- phetick flile of the fcripture, when Satan fhall be bounds and Chriji foall reign upon earth in the fpirlt of meeknefs, of charity, and liberty.
In the mean time, let the chriftlans who are delivered from the intolerable fervitude of popery, be thankful to the providence of God, to whofe interpofition they owe their deliverance. It is very true, we have reafbn on our fide ; to embrace the proteftant, re- ceding the popiOi religion, when both are fairly propofed, ihews a better underftand- ing and greater candor : But how few are
there
Of Chriftian Libert f, 1 1 ^^
there who can juflly make a merit to them- Serm,' felves of their receiving and profefling pro- IV. teftantifm ? How few have had ftrength of* mind, and zeal enough for truth, to dehver themfelves from the fnares of popery with- out an education leading them to it, or fome other eminent providential advantages ? We fee in popifh countries men of the greateft penetration, and who, otherwife fliew very remarkable probity, yet held in the fame Captivity with others. Not unto us, there- fore, but unto God let the praife be given ^ that the lines are fallen to us in pleafant places^ and our lot is appointed in a land of light and liberty ^ and as fcarcely any of the pro- teftant churches have advanced fo far in purity of worfhip, and in liberty as the principles of the reformation, which are the original principles of true chriftian ity^ would lead them, which is too app, nt from their remaining contentions upon xh.'dt points J it were earneftly to be wifhed, they would ftill proceed farther on the foun- dation which is fo happily laid, till all relidts of popiili fuperftition, and the popifli fpirit, were banifhed from among them, and pri- mitive chriftianity reflored. But while that great work is impcrfecfl, and our difference in fentiments and pradtice about lefTer mat- I 2 ters
Yj6 Of Chrijiian Liberty,
S E R M. ters continued, I know no rules fo good, and which can be fo properly applied, for pro- moting peace and religion, as thofe given by the apoftle in a parallel cafe, namely, the debates among the primitive chriflians, con- cerning the Jewifh ceremonies 5 and they are all fummed up in charity and mutual forbearance. Let us therefore, as many as are perfeif, be thus minded, and if in any thing ye be otherwife minded, God fhall re- veal even this unto you ; neverthelefs whereto we have already attained, let us walk by the fatne rule, let us mind the fame thing, Fhilip, iii. 15, 16.
SER^
[ ri7 ]
SERMON V.
Of Christian Liberty.
GAL. V. I.
Sta?id fajl therefore in the liberty where- with Chrijl hath made tis free,
I Have already endeavoured to explain Serm, the liberty wherewith Chrift hath made ^• his followers free, and which the apoftle exhorteth men iledfaftly to maintain, having iliewn that it primarily and diredly meaneth the deliverance of the chriftian church from the grievous yoke of ceremonial obfervances, which, faith St. Peter^ neither the Jews themfelves, nor their fathers, were able to bear. But by a parity of reafon, and in- deed according to the defign of the gofpel and the plain meaning of its declarations^ chriftians ought to be always free from the appointments of human authority in the affairs of religion and confcience, Chrifi yefiis being the fole king in his kingdom, ^nd head of his body which is the church, » I 3 and
IT 8 Of Chrijlian Liberty,
SERM.and no other authority than his, nor other V. motives than thofe he hath declared, being capable of producing that obedience which alone can fatisfy the obligations of chri- ftianity. This prerogative, however, of Chrift, and thefe privileges of his fubjeds, have been moil injurioully invaded by the popifh hierarchy and fcheme of religion, which is a kingdom directly oppofite to his, and a religious model perfedly the reverfe of the chriflian conftitution. By confider- ing this contraft, of the chriflian flate as delineated in the gofpel, and the antichriftian ufurpation introduced upon it, vjq may the better underiland the excellency of the for- mer, both in refped; to purity and freedom, and be led thankfully to acknowledge the go; dtiefs of God in our begun deliverance from the fervitude of the other, which we hope will be carried to a yet greater per- fedion.
But it may be necelTary to enquire a little farther into the extent of human power and liberty in matters of religion, fince there is a diverfity of fentiments upon this fubjed among proteflants themfelves, fome of whom fet up claims to authority, much more mo- derate indeed than thofe of popery, which yet others difallow. There are churches
Of ChriJliaJi Liberty, ^^9
of ^reat eminence in the reformation which Serm, in their publick confeffions affert, that the _v . church, meaning that which is called repre- sentative, or an affcmbly of church guides, hath authority in matters of faith. The expremon feemeth to be exceptionable, and the pretenfion to a power of determining points of faith, very unbecoming men who acknowledge themfelves fallible; But, to make it confident with proteftant principles, it is interpreted as meaning only what is called a minifterial authority, which fingle teachers as well as focieties of them have to declare their own fenfe of fcripture doctrines, which doth not at all bind the confciences of others, nor is intitled to any farther re- gard than that of fair and impartial exami- nation, equally due to the opinions of pri- vate perfons, and only to be received as every chriftian judging for himfelf feeth it fupported with fufficient arguments: Nor are thefe church-definitions, as fucb, en- forced with any flmdion, any rewards or puniQiments afFefting the fpiritual Hate of men ; for being no part of religion, as the apoftle faith in another parallel cafe, they do not commend us to God -, for neither if "^e receive them are ive the better, nor ifive re- ceive them not, are ive the ivorfe. But fmce the I 4 heft
1 20 Of Chriflian Liberty.
Serm. befl: proteftant writers, who think themfelves V. concerned to make an apology for this^
^""^ ^ have foftened it fo'as to leave little more in it than an inconvenient and improper way of fpeakingj I fhall infill no farther upon it. There is another claim more peremp- torily infifted on by many proteflants, and of a power more properly binding upon con- fcience, which if it be j Lift, layethan effec- tual rellraint on the liberty of private chri- ftians in the matters wherein it is exercifed, that is, a power to decree rites and cere- monies.
It is^alledged, in defence of this preten- fion, that the 'Jews^ burdened as their reli- gion was with a m.ultitude of pofitive di- vine appointments, yet added to them many ritual ufages, which were only impofed by ecclefiaftical authority, or handed down by tradition from their fathers j fuch as a kind of baptifm in ufe amongft them, and fome ceremonial obfervances in the pafchal folemnity, which it doth not appear that our Saviour ever reproved them for, on the contrary, he hallowed thofe to be the federal rites of his new difpenfation j that whereas the New Teflrament doth not determine the external circumftances of religion, nor lay any ilrefs upon them 5 the apoftles them- . fclvej;
Of Chrijlian Liberty. 1 2 1
felves conformed, and exhorted other chri- Serm. flians to conform for the fake of peace and V. charity, to cuftoms in themfelves merely in- different } fome ufages which in the apo- flohc age obtained, are now by the uni- verfal confent of the churches laid afide, fuch as the kifs of Charity, and the order of deaconefles 3 the confequence from all which fecmeth to be, that thefe points, be- ing in their nature not important, and vari- able, the determination of them is left to human prudence, and what prudence is fo equal to it as that of governors either eccle- fiaftical or civil, who are friends to the inte- refts of religion ? That fuch matters, how- ever, mufl neceffarily be determined 5 for a diverfity of opinions concerning them, and in purfuance of it, a diverfity of prad;ice, may be the occafion of flrife and alienation of affedions amongft chriflians, hindering their common edification, order, and peace, which by the general rules of fcripture, and the genius of our religion, ought to be carefully preferved ; and nothing is more earneflly urged or more frequently inculcated by the apoftles upon the profelTed fervants of Jefus Chrift, the members of his body, than an af- fecftionate unity, and uninterrupted concord ; and finally, fince this authority is ordained
12 2 Of Chrijlian Liicj'iy,
Serm. for, and neceilary to, fo valuable ends, it V. ought to be maintained inviolably. Rulers, indeed, fliiould ufe their power vv^ith mode- ration, taking care not to overload religion with many ufelefs rites, fuch efpecially as are indecent j but private chriftians ought to be fubjccl for confcience fake, without any other limitation than this, that God is to be obeyed rather than man, and they cannot be bound to do what appeareth to them in itfelf evil 3 whether the rites pre- fcribed be expedient or inexpedient, they are not proper judges, nor need to give themfelves trouble about it, being fatisfied in this, that any inexpediency may be fub- mitted to, rather than break the peace and order of the church by difobedience to the decrees of their lawful fuperiors, which is iinful.
Some part of this reafoning is plaufible ; but if it be diligently and impartially exa- mined, I doubt it will not be found folid nor agreeable to that truth of the gofpel which the apoftle Paul fo zealouily con- tended for, that it might continue uncor- |-upted in the chriftian church : For, in the firft place, the precedents which are refer- red to amongft the jeivs in our Saviour's time are of no weight j it was an age of
great
Of Cbrijlian Liberty. 123
great degeneracy, when the people, inured S e r m. to a lervile ftate of mind, and to grofs fu- ^* perftition, having in a great meafure loft the fenfe of true piety and refped: to the di- vine moral precepts, were ready to fubmit to any innovations in religion which were impofed upon them. But that our Saviour never reproved them for this, is evidently a miftakej for he often, and with jufl feve- rity, inveighed againft their traditions, Mark vii. 7, i^. as tending to corrupt religion, and render the commandments oi God of none effed:, by teaching men to lay ftrefs upon infignificant ceremonies, while they negledted fubflantial piety and virtue, which is flill juftly complained of as the greateft inconvenience attending the impofition of indifferent things in religion. And that our J^ord chofe, for the pofitive rites of his inftitution, two ceremonies which were for- merly ufed amongft the Jeivs in admitting profelites, and in celebrating the paflbver, only proveth, that the things were innocent, and had no antecedent unfitnefs in them- felves, but may and ought to be ufed in religion, when enjoined by a proper, that is, by divine authority ; not that they might be lawfully impofed by the mere precept of {nen.
124 Of Chriftian Liberty.
SerM. idl)\ That the external circumftances of V. religion are not particularly determined by authority in the New Teftament, is an ar- gument that there is no need it fliould be fo determined j for if there were, what reafon can be imagined why the apoftles, whofe power was at leafl equal to that of any fuc- ceeding ecclefiajftical rulers, fliould not have fixed fuch circumftances for their own time, fubjed; however to fuch alterations as to the wifdom of governors fliould afterwards feem meet. But, on the contrary, it is acknow- ledged, that the practice of the apoftles, and of other chrifl:ians by their advice, was not uniform but variable, directed wholly by expediency, as it appeared to every man judging for himfelf: Indeed, , it is evident from what hath been already laid *, that the principle of liberty, fo ftrenuoufly afl"erted by St. Faul^ conllantly direded his pradice in fuch cafes i for as he frequently con- formed to indifferent ufages, v/hen it was left free to himfelf, and he faw that his conforming would probably tend to the fur- therance of the gofpelj fo whenever they were impofed as neceflary to the ends of religion, or chriftian fellowfliip, he always refiited, and would not give place by Juhjec-
tion
* Sermon IL
Of Chrijlian Liberty. J25
tion fo much as for an hour ; fo far was he S e rivJ»' from fubmitting indifferent things to the au- V. thoritativc decifions of men. As to the""*^^ holy kifs, or the kifs of charity, and the order of dcaconelles, there feem to have been fuch cuftoms amongft the primitive chriftians, but no decrees either enjoining or aboHfliing them, of the apoftles them- felves, or of any other authority in their time, vi^hatever may be found in v^^hat are called the apoftolical conftitutions, and other ecclefiaftical canons of later ages; and for the pafTages in the w^ritings of St. Faul which refer to thefe ufages, i Cor. xvi. 20. and I Tim, v. they do not mean to lay any flrefs on the being or continuance of them in the church, but, which was much more worthy of him, and agreeable to his fpirit, to flievv the religious temper of mind and manner of behaviour, which ought to ac- company the moil: indifferent adions in a chriftian's life : Thus his diredions to falute one another with a holy kifs, or a kifs of charity, relate principally, not to the external ad, but the purity and charity of the heart in doing it ; and the rules concerning the character and behaviour of aged women who were employed in minillering to the poor, and fupported at the public expcnce of the
church.
126 Of Chrijiian Liberty,
Serm. church, they are not intended to eflablifh V. that particular order, if any fuch there was, but chiefly to fhew that widows, or what- ever perfons profeffing chriftianity, were entrufled with that function, fhould execute it fo as to avoid offence.
The true inference, therefore, from the example of the apoflles, and their declara- tions on this fubjed: is, that things indiffer- ent, that is, in themfelves neither morally good nor evil, and neither enjoined nor pro- hibited by any law of God, fhould ftill re- main indifferent, and not be particularly de- termined by human authority to the pur- pofes of religion. Since the apoflles, diredbed as they were by the fpirit of God in found- ing the churches, &c. leaving them rules futHcient in ali ages to their anfwering the ends for which they were founded, never interpofed by authoritative deciiions in in- different things, it followeth, indeed, that they are left to human prudence 5 but what prudence ? not the prudence of fome judg- ing for others, not tiie public prudence of churches reprefentative, or affemblies of their guides, but the prudence of every par- ticular chriilian judging for himfelf Every one, I think, who diligently and without prejudice attcndeth to the epiflles of St.
Of Chrifli an Liberty. 127
Paul, muft fee that this is the foot upon S e r m. which he placeth the ufe of the Jewiili ce- V. remonies ; (the great inflance in that age of indifferent things) any chriftian who fivv that his ufing them on a particular occafion would contribute to the fcrvice of chriftia- nity, by avoiding offence to weak brethren, might and ought to do it ; if he faw his compliance would not anfwer that end, but rather be hurtful, he ought to abftain -, in other words, he was to do or forbear, juft as it appeared to himfelf expedient or inex- pedient. Thus was there room left for the exercife of prudence and charity, which are eminent virtues in the chriflian life, and the proper guides of liberty. But by the inter- pofing of human authority in determining fuch indifferent points, the exercife of thefe virtues is in a great meafure taken away, and that privilege fubverted j the decrees of fu- periors fuperfede all confideration of expe- dient or inexpedient, which mufl: be wholly left to them whenever they are pleafed to take it into their hands. Jf Jews fhould now be converted to chriflianity, and after their converfion flill retain fome fcruples about the diftin6lion of meats and days, as many of them did in the apoftolic age, or in any parallel cafe, the commands of hu^
man
128 Of Chriflian Liberty,
SERM.man governors muft determine all contro- V. verfies that may arife on fuch an occafion, and every chriflian is to do or forbear jufl as they require, without having leave to judge for himfelf whether the part he adleth be prudent or imprudent, whether it of- fsndeth a weak brother or not 5 which, how agreeable it is to the pradice of the apoftles, and to the fpirit and ftrain of their writings, let any one judge. I would fain know what liberty from ceremonies is fe- cured to chriftians upon this principle ? The truth of the gofpel, if they (incerely receive and obey it, will indeed make them free from prejudices, paffions, and whatever in themfelves might obftrudt the prad:ice of piety and virtue, which is a glorious privi-^ lege 5 and they may follow their own judg- ment in doing what is in itfelf good, and avoiding what is in itfelf evil. But with re- fped: to indifferent things their liberty feem- eth to be precarious, being put under the power of their rulers, who may reflrain and limit it as they pleafe j if they ufe their authority with moderation, the fubjeds are obliged to them j if not, the condition of chriflians may be extremely fervile, as it actually hath been in fome churches. But furely our Lord Jefus Chrift hath not put
it
Of Chriflian Libert j. I €9
it in the power of men to deprive his difci- Serm. pies of that liberty wherewith he hath made V,- them free ; and the meaning of my text ' ^ cannot be, /la?idfajl in that Ubc7't\\ except- ing io far as your governors fee £t to abridge it. Here I am willing to lay the main ftrels of our argument againft the principle I am oppofing, or of our defence againfl the im- pofition of indifferent rites and ceremonies in religion, that it entirely altereth the foot upon which that matcer is placed in the New Teftament. According;; to the decla. rations and the practice of the apoftles, no- thing is required to the purpofes of chriftia- nity, but our receiving the dodtrine of Jefus Chrift, and fubmitting to his moral pre- cepts, and his own exprefs inftitutions j in indifferent things we have liberty, not a liberty to be diredied in its exercife by ca- price, humour, and private interefl:,- nor ever to be alienated and fubjecled to the will of men, but to be ufed confcientiouHy as the chriftian virtues of prudence, and cha- rity fl:iall in all circumftances determine every chriftian judging for himfelf. But the opinion of our adverfaries, in the lafl ma- terial point, is juft the reverfe of this j it i?, that befides the doctrines, precepts, and ri- tual appointments of Chrift, we muft fuh- VoL. IV, K mit
loo Of Chriftia7t Liberty.
Serm. mitto the rites arid ceremonies decreed by V. our governors j that we have no liberty in the ufe or forbearance of indifferent things, whenever our fuperiors think fit to interpofe by their authority j that private confcience hath nothing to do, or private prudence and charity, with matters of expediency or in- expediency, but they muft be left to the publick determination ; if a man's private judgment fliould tell him fuch an indifferent rite or ceremony is ever fo inexpedient or offenlive to his chriftian brethren, as hurtful to the intereft of religion as any thing of that kind can be, yet he muff ufe it in com- pliance with publick authority -, if this be not fo far changing the conftitution of the New Teftament, I know not what can be fo called.
To fet this mater in a yet clearer light, let us inquire into the principal pretences whereby the claim of power in indifferent things relating to religion is fupportedj and they are the fcripture declarations, together with the neceffity and apparent ufefulnefs of the thing itfelf for preferving decency, or- der, and peace, in the chriftian churches. The fcripture diredlion moft infifted on to this purpofe, is in i Cor. xiv. 40. let all things be done decently and in order. But
what
Of Chri/ltan Liberty. 1 3 I
what Is the meaning here of decency and or- S e r m. der ? One would think it can naturally be ^ ^ * no other than that the ad:ions referred to in the foregoing verfes, which were religious fervices in publick worfl:iipping afTemblies, fhould be performed in a grave becoming manner, fuitable to the nature and defiga of them. Some of the chriftians of Corinth^ who were endowed with extraordinary fpi- ritual gifts, fuch as the gifts of tongues, of pfalmody, of interpretation, and prophecy, through an imprudent forwardnefs and of- tentation, attempted to exercife them in fuch a manner as to render their afTemblies con- fufed, tumultuous, and unedifying j fome fpoke a language which the generality of the audience did not underftand j one of- fered a pfalm of his own compofin^ ; an- other was forward to prefent his interpreta- tion of fome difficult point ; and a third as ready to prevent them both with his pro- phecy J nay, to fuch a height their diforders rofe, that the voices of men and women interrupting one another, were blended to- gether in confufion. Now, the apoftle hav- ing reproved thefe irregularities, and applied the natural remedy to each particular cafe, having forbid them to fpeak in an unknown tongue, unlefs there was one prepared to K 2 interpret;
132 Of Chrijlian Liberty.
S E R M. interpret j having required the prophets, as V they were not Hke mere machines, but had their fpirits fubjeft to them, or a power of ufing their fpiritual gifts with underflanding and difcretion, to fpeak on in courfe, one only at oncej and that women fliould be wholly filent in the church -, he concludeth with this general exhortation, let all things^ the things above mentioned, and others like them, be done decently and in order. But where is the occafion for exercifing autho- rity in all this ? doth the apoftle make ufe of h's own, or appeal to any other, requi- * ring its interpofition ? doth he call upon the governors of the church to make new regu- lations for curing the evils complained of, and preventing the like for the future ? or if there were no governors in the Corinthian church at that time, which fome alledge, doth he make fuch regulations by his own authority, which was as fufRcIent for the purpofe, as the authority of their governors if they had ever fo many ? It would feem rather that, from his manner of writing, and the reafon of the cafe, the appeal is to common prudence, as fufficient to dired: In fuch points of mere decency and order.
The truth is, a fenfe of decency and in- decency feemeth to be natural to mankind,
whbn
Of Chrijlian Liberty. 133
when arrived at the capacity of attending Serm. to the proper objeds of it, as the higher V. fenfe of moral good and evil is, and like it, prior to and independant of authority and laws. There is a certain decorum in adlions, and order in things, v\'hich a man obferving £ndeth it agreeable to him, as the contrary is difagreeable ; and he learneth it from na- ture, not from human determinations, which we examine by a ftandard already in our minds. Thefe characters of decent and in- decent we apply to the performances of men with the external circumflances and manner of them, either finglc, or as aflb- ciated together, fo i^x as they come under our obfervation ; but they are not regarded as of any great importance to the ends of life or of Ibciety, nor are the fubjed: of laws. Civil communities leave the dire(5lion of public affairs, fo far as concerneth the points of mere decency and order, to the difcretion of thole who are entrufled with the execu- tion of their appointments, without any re- gulation ; far lefs would fuch trifling regu- lations be neceifary to the ends of religion, or become its gravity and importance. Can there be a neceffity of fuch circumftantial appointments by public authority in pcf" forming ads of devotion, as IhiiU defcend
134 Q/' Chrijlian Liberty,
Serm. to the veftments and bodily pofture of the V. worfhippcr, and even prefcribe all the pre- cife words which he fhall ufe ? and are chri- ftians only fuch novices, fo entirely unin- flruded in the propriety of behaviour, that they muft have peremptory rules to guide them in every minute circumftance of their outward religious a(5lions, though thefe cir- cumilances are of fo very little confideration to the purpofes of religion ? But if, under the pretence of decency, not only the na- tural circumftances of external adions are prefcribed (which is the cafe referred to in I Cor. xiv. 40.) but ufages wholly new for the fubftance of them be added, as the ju- daizing chriftians would have added cir- cumcilion and the Jewifh ceremonies to the chriftian fervice ; and as fome, at this day, add the entirely new adt of figning with the crofs to the facrament of baptifm ; this is flill a higher claim of power, and a more dangerous encroachment on liberty j for then what St. Paul calleth the truth of the go/pel. Gal. ii. 5. or the fufficiency of it to the ends of a religious inftitution, and for reli- gious aflbciations, is the point oppofed, and, after the example of the apolile, to be zea- loully contended for.
The
Of Chrijiian Liberty, jo ?
The pretence of preferving peace andSERM, union amongfl: chriftians, ftill lefs than that V. of decency and order, juftifieth the encroach- ments of human authority upon their free- dom. It is acknowledged that nothing is more fuitable to the genius and defign of chriflianity, than peace amongft the pro- fe/Tors of it ; nothing is more largely infifted on, more earneftly prefTed in its declara- tions } and if it do not fufficiently provide for peace, as far as an inftitution can pro- vide, it muft be owned it is defective, com- ing fhort of its profcfTed ends. But what doth the gofpel mean by peace ? not a mere abfence of contentions and jars, whatever the caufe be ; nor a mere agreement in reli- gious profeffions, and joining together in public teftimonies of it ; but, principally, it meaneth harmony of affe(^ions, and the im- mediate refult of mutual charity a% a bond ofperfe5Ijjefs. The New Teftament writers evidently fuppofe, what indeed it is moft reafonable to fuppofe, that in this imper- fed: flate there always will be, as there has hitherto been, a diverlity of fentiments amongft chriftians, and, if not reftrained, a diverfity of pradiice in the lefTer points of religion. But how do they provide againft the inconveniencies which may arife from
K 4 this
l?6 Of Chriftian Liberty.
Serm. this diveiTity ? Their doctrine plainly Is, V. that it ought not at all to Interrupt peace, which, according to them, is founded, not on an unanimity in judgment, and unifor- mity in pradice, but upon mutual forbear- ance and condefcenfion : ArA therefore for human authority to interpofe by enforcing what men call peace, and which indeed human authority can only effedl:, that is, a confcrained agreement in external forms ot religious profefHons, and uniformity in out- ward rites and ceremonies : Tliis is not to build upon the fcripture foundations, but rather to deftroy them j not to edify the church in love, but to raife a falfe peace upon ignorance, fervitude, and hypocrify. What detriment would enfue to the real in- terefls of chriilianity, if there were no au- thorized forn:is of dodirine, but every man left at liberty to make the bed of his bible, and to profefs freely what he iindeth there; and if all worfhipping focieties in a nation were allowed to fix for themfelves the va- riable circumitances of worfhip ? May not peace con fill with fuch a liberty, and all the diverfity it can be fuppofed to be at- tended with ? If by peace we mean what the New Teflament meaneth, an union of ^ffedions, and linccre brotherly kindnefs;
for
Of Chrijiian Liberty, 137
for the kingdom of God is not meat andSERM. dfink, and it is not forms of words, and bodily geilures, but right eoufiiefsy and peace ^ and joy in the Holy Ghoft j for he that in thefe things fervcth Chriji, is acceptable to Gody and approved of men.
What hath been faid on this fubjed equally relateth to all human power in mat- ters purely of religion, whatever hands it is lodged in, or by whomfoever it is exercifed ; the temporal authority of civil magiflrates, though a true and proper authority within its own fphere, no more than that of eccle- iiailics, cannot ferve the ends of Chrifl's kingdom, which is not of this world, that is, cannot promote true religion j its inter- pofitions are equally unneceflary to mere decency and order, and equally hurtful to true chriftian peace. It is true, the civil magiflrate hath the peace and intercft of the civil focicty, as fuch, for the ohjed: of his care, and no pretence of religion can ex- empt any fubjedl from his jurifdidlion, no pretence of religious liberty can fcreen any violation of the public peace from his cen- fure ; but the queftion is. Whether chriftia- nity, as delivered in the fcriptures, and the liberty wherewith Chrift hath made its pro- felTors free, be in any refped inconfiftent A witU
138 OJ Ch'ijiian Liberty,
Serm. with the true peace and intereft of any civil V. fociety? I hope it is not, whatever hath been fometimes alledged to the contrary ; and then what fervice can the civil power do to the ftate, or to chriftianity itfelf, by any cxercife of authority, otherwife than by en- couraging and proteding fubjed:s in the profeffion and pradlice of the chriftian reh- gion, with all the liberty which the gofpel giveth ? To annex temporal rewards to ex- ternal religious adts, and penalties to the omiffion of them, is not to ferve but to hurt pure religion j and when parties are formed amongft chriftians upon a difference of fen- timents and practice in the lefTer matters of religion, to diftinguifh them by the favour and difpleafure of the magiftrate, or by civil privileges and penalties, is to abridge liberty, and to obftru6t inftead of promoting true chriftian peace, as well as to make fadions in the civil fociety.
This hath been, and is generally the cafe, where the chriftian religion hath been, pro- feffed by whole nations. Princes and ftates have thought therafelves obliged to fhew their zeal for chrift'anity, and to better its condition, by their countenance and the affiftance of their power, which, however well intended, inftead of advancing pure re- ligion,
Of Chrljlian Liberty. 13^
liglon, hath often tended to corrupt it. ForSERM, what in effecfl have the civil powers efta- V". bhfhed, or can they eflablifli, that is, en-' force by their authority ? Not the original plan of that grace which hath appeared to men bringing falvation j that muft ftand up- on the foot of the divine inftitution, and its own intrinfick excellence ; and it is calculated to be the religion of every man for himfelf, voluntarily chofen and voluntarily profeiTed, on which its whole value and efficacy depend y not to be the religion of civil communities, as fucb, and enforced by their power, for they are not capable of it : But the civil powers have only eftabliOied peculiar forms of pro- feffions, and the characleriflick opinions and ufages of particular parties, giving them an outward fandtion, and diftinguifhing them by exclufive privileges granted to thofe who conform.
Such is the religious part of our legal efla- blifhment ; though in feveral important re- fpedts incomparably better than fome others, it maketh arbitrary inclofures in the chriftian church, impofeth unnecefTary things and uncommanded in fcripture, as terms of reli- gious communion, fo far deviating from the fimplicity and purity of the gofpel, and en- croaching
140 Of Chrifiian Liberty.
SERM.croaching on the liberty wherewith Chriil v. hath made his difciples free. This, at leaft, is the opinion of the nonconformifts, and here they reft the defence of their nonconformity. We do not contend, at leafl, our principal de» bate is not about the lawfulnefs or unlawful^ nefs, the expediency or inexpediency, of the ufages enjoined by law, as different from our own, in themfelves and abilradly confidered ^ whether, for inftance, the pofture of kneel- ing or fitting be better and more proper in receiving the facrament of the Lord's fup- per } whether publick forms of prayer be more eligible and edifying than private compofures j but whether either fide of thofe and fuch like queftions fhould be de- termined by any human authority, fo as to fix a publick ilandard for all worfhipping focieties, or to exclude all who are other- wife minded from the privileges of chrifiian fellowfliip.
I hope it doth not offend our fuperiors or our brethren of the eftablifhed church, that we openly avow our fentiments upon the points in difference between them and us.. It is the glory of our conftitution that civil liberty fiourifheth under it j but civil liberty can never iiourifh, nor the mofl im- portant part of it have a being, where the
freedom
Of Chriflian Liberty. 141
freedom of religious profefTions is retrained j S er M.' where, in matters purely of confcience, V. men may not think for themfelves, and pro- fefs what they think. In our cafe indeed the legillature itfelf hath given a kind of allowance to our nonconformity, by grant- ing an exemption to proteflant diffenters from the penalties of certain laws which formerly were in force againft them, which in the opinion of fome eminent patriots completeth the glory of the late happy re- volution, the great ara of BritiJJj liberty : And as this is a noble in (lance of publick refpecft paid by the higheft authority among us to the inviolable rights of confcience, in confequence of it, the more confcientious our principles appear to be, the more we have leave to think ourfelves intitled to the publick protection and countenance.
For this reafon, I flatter myfelf, it will give no offence thus freely to fliew where I think the ftrength of our caufe lieth, andre- prefent the principal argument, taken from the nature, the defign, the exprefs declara- tions of the New Teflament, whereby it is fupported ; the rather, becaufe the main principle we rely on naturally tending to moderation and mutual forbearance amongft chrirtians as the foundation of their peace
and
142 Of Chrijiian Liberty,
Ser M. and joint communion, removeth the fufpi- V. cion of fadllous party-fpirit. For what do we contend for ? Not the pulling down of one church eftablifliment, in order to fet up another; not the fetting afide the articles cf the church of Kngland^ to introduce the Weftminjler conf effort as a ftandard \ not to abolifh certain indifferent ufages, poftures, veftments, or feftival days, in order to make the contrary, or any thingsof a parallel nature, neceflary appendages of religion and terms of chriftian communion ; this, I fay, is not what we contend for 5 but that things in- different in themfelves and undetermined in fcripture (hould remain indifferent in the ufe of them ; that every worfhipping fociety fliould have leave to fettle the external cir- cumftances and order of its own worfliip ; that as to things which Chriff hath left free from any interpolition of his authority com- manding or forbidding, Chriftians ihould be under no laws but thofe of prudence and charity, in doing or forbearing what to their own judgment appeareth expedient or in- expedient, offenlive to their brethren, or for their good to edification : And I acknowledge that a prefbyterian church-conffitution with the fame power over individual chriftians and particular congregations, over their right
4 ^^
of Chrijlian Liberty, 143
of chufing their own paftors, over their S e R M, chriftian difcipllne, and the external modes ^^ of their worfhip, enjoining different forms or prohibiting all forms, with excommu- nicating canons, and an authority of in- fliding fpiritual or temporal penalties for every difobedience; that this, I fay, would be in the fame manner liable to our main objections from fcripture, and as truly an infringment of the liberty wherewith Chrift hath made us free, as the prefent ecclefiaftr cal eftablifliment is.
To conclude this argument, nothing can be more repugnant to the defign and very genius of chriftianity than a fpirit of domi- nation, or even any claim of authority in fallible men over the minds and confciences of chriftians in matters of religion. Tou know that the princes of the Gentiles exercife dominion over them j and they that are great exercife authority upon them. But it fiall not be fo among you j but whofoever will be great among yoUy let him be your minijier, and whofoever will be chief among yoUy let him be your fervanty Matth. xx. 25.
Religion in its very nature is wholly per- fonal, and the right of excercifing it alto- gether unalienable. It is impofTible that any being upon earth, or in heaven, but fiich as knoweth what is paffing in the heart, and
hath
'. 44 ^f Chrifiian Liber t)\
Serm. hath a power of influencing the moral V. fprings of adlion, can have the leafl: pre- tence to interpofe his authority ; for thefe felf-evident reafons ; firft, becaufe the efTence of rehgion confifling in certain internal prin^ ciples and difpofitions of the heart, it is impofUble that any other being can ever know whether the heart a6leth under the power of thefe principles and afFe<flions or not ', and, fecondly, becaufe fo far as the heart is influenced by the authority and compulfion of beings ignorant of its real fprings, fo far the onl}^ valuable purpofes of religion are defeated and defl:royed. It is no longer the fear or the love of God, thofe perma- nent principles, fitted to operate at all times, and in all fituations and circumfl:ances that influence the condudl j but the love or fear of men, or perhaps, fome bafer confidera- tion of cunning or deceit. True it is, that the greatefl part of what was called religion in the world at the time of our Saviour's coming into it, derived its authority from men, but this altereth not the nature of the thing J on the contrary, our Saviour's con- dud:, when matters were in this ftate, is the flrongcft confirmation which could poflibly be given by him, that religion, in order to be of any fignification, muft have its feat in the heart, and derive its influence from an
im-
Of Chrijiian Liberty. 145
immediate refpedl to God, m the fearcher S e r M. of hearts^ and the rewardcr of tljofe who di- V. ligently ft-ek him*
He meddled not with the forms of civil go- vernment ; this did not lie within the com- pafs of his defign : But, in manifefl oppofition to all eflablifliments of religion then in the world, he openly calleth mankind back to the exertion of that unalienable right of judging every man for himfelf in a matter which of all others mofl nearly concerned them ; a matter of original, independant, and moft facred obligation, prior to all focial contrails, and incapable of being fubjed:ed to their re- gulation and controul, in which therefore any other perfons pretending to judge for them, is full of abfurdity. He taught, as nature had done before, that the elTence of religion con- fifted in the love of God and of our neigh- bour, and the exercife of it in the univerfal practice of that which is right, as the apoflle Fatdh^ih. exprefled it, out of a pure heart, and a good confciejtce, and faith unfeigned. Se- veral circumflances in it admit of, and even require, publick afTociations, and focial com- munion J but not one circum fiance requireth or will admit of human authority. An union there ought to be among the difciples of Chrift, but it can only be an union, the bond of which is affedion, in the fpirit of
Vol. IV. L hu-
146 0/ Chrifiian Liberty,
S E R M. humility and meekncfs, and univerfal good V. will. If any want to afpire after pre-emi- nence, there is no road but one, by abound- ing more than the reft in inftances of bene- ficence from piety and love.
When an union ceafeth to be practicable on thefe principles, it can never anfwer any one valuable purpofe of religion upon any other; the obfervation holdeth univerfally, that his fervants you are to whom you yield obedience, if Chrift is our lawgiver and head, then are we all the common fervants of one mafter, and all ftand in the equal relation of bre- thren, to whom it is unnatural to have any other contention among them than ftriving to prefer^ one the other in love.
And for you, my brethren, who are pro- feffed nonconformifts, I cannot but think it highly necelTary you fhould be well inftrudted in and rightly underftand the true grounds of your nonconformity, which, inftead of having any ill efFedt on your temper and behaviour, will infpire you with juft and catholick fentiments of religion, tend to cultivate generous difpofitions, and the bet- ter to diredl your condud towards the pub- lic, towards your fellow Proteftants who differ from you, and towards one another. To found our diffent merely upon educa- tion, or a general confufed liking of the
manner
Of Chrijiian Liberty. 147
manner of worfhip ufed among the DiiTent- Ser m, ers, better than that of the eftablifhed church, which may be the cffed: of educa- tion, is mean and unworthy of a good caufe, capable of a much better defence, and it will not juftify us to ourfelves upon an im- partial examination 5 but the principle of li- berty, if upon inquiry it appeareth to be rightly applied in this cafe, will fully fatif- fy our own minds, and teach us to ad: a praife-worthy part in every refpedt. For, in the firft place, diffenting upon that foot only, aimeth at no private intereft, but what we ourfelves, and all chriftians muft elleem the mofl publick good, the intereft of chri- ftianity itfelf, the fufficiency and perfection of the rule of religion delivered by Jefus Chrift the folc king of his church, and the good of the whole community of his difciples; it afTerteth the rights of them all, and pleadeth their caufe, not merely ours in particular. Now, the more publick any rights are which have been in- vaded, the more laudable a defence of them hath always been reputed j and though ^ good man, for the fake of peace, will readily forgo a private benefit of his own, yet a generous publick fpirit will determine him to refift an ufurpatlon upon privileges,
L 2 com-
ia8 Of Chrijlian Liberty.
Serm. comparatively fmall, which, in the natural V. tendency and obvious conlequences of it, mufl affect the v^hole community. I do not mean by this to afTume an extraordinary merit to the DifTenters themfelves ^ let every man anfwer to God and himfelf for his own difpofitions and his own views ; but I am per- fuaded the principle itfelf is not juflly liable to the imputation of obftinacy ; nay, that it is the true barrier againft fuch a number of impofitions in indifferent things, as every good proteftant would think injurious to li- berty, and detrimental to the purity of the chriftian fervice. And let me add, that as civil and religious hberty have an affinity with each other^ a hearty zeal for the lat- ter Vitl always difpofe men to exert their power in ferving the other as there is op- portunity. Indeed, it is apparent from our hiftories, that the fa^ is fo with us ; for from the beginning of nonconformity, which t)eareth almoft equal date with the reforma- tion, in all the ftruggles which have been -for defending the rights of the people againft attempts to introduce arbitrary power, and, during that period, there have been fome very confiderable, the Proteftant-diP- fenters ftill took part with the legal confti- tution, and gave all their power and in- fluence
V.
Of Chnjlian Liberty, 149
£uence to its friends j but this I ihaUnot^piiM. infift on, as being foreign to my prefent defign ; only we. may obferve, that the pub- lic hath nothing to apprehend from the principles of the Nonconform ifts, if, as I hope it always will be, the true public in- tereft of thefe nations be meant, that of civil liberty, the foundation upon which the prefent happy fuccelTion to the throne is cftabliflied.
Secondly, The temper and condud which our principle of liberty direfteth us to ob- ferve towards our brethren who differ from us, is the very beft that can be, and the moft inoffenfive ; for if we claim for our- felves a freedom in the ufe or forbearance of indifferent things, as an inviolable privilege granted by Jefus Chrifl to all his difclples, furely the fame freedom mufl be left to all our fellow chrlftians ; and then we can have no right, for the fcripture declarations, which we acknowledge to be our only rule in this cafe, forbid it, to cenfure, to vex, to de- fpife, or to judge them, on account of their fentiments and pradices in thefe points dif- ferent from ours. Whilft we humbly re- prefent to our rulers, at the fame time be- having dutifully towards them as becometh us, our reafons againft the impofition of L 3 unne-
i^o Of Chriflian Liberty,
S E R M. unnccelTary ceremonies, what have we to V. charge our conforming brethren with ? no- thing but that they fubmit to the injunctions we fcruple, which their confciences allow or require them to do. And is this a juft ground of any alienation of our affedions from them, or agreeable to the declarations ^nd pradice of the apoftles ? Who art thou that judgefi the fervanf of another tfiajler? to his own mafier he Jlandeth or falleth \ yea he Jhall be holden up^ for God is able to make him Jiandi Rom. xiv. 4. For, indeed, all that is fairly imported in conformity itfelf, is no more than a bare fubmifllon, and we have great reafon to believe that many good chriftians who conform mean no more by it 5 and that their judgments, with re- fpe(ft to liberty, and the right of impofmg indifferent things as terms of communi- on, is very little different from our own. Some learned men, now in the eftablifh- ment, have been as zealous and able advo- cates for liberty as perhaps any age could boaft of, and have with irrefragable force of argument, afferted the right of confcience againfl any proper human authority in mat- ters of religion j by which pieans, and fo far as thefe fentiments prevail, the difference between conformifts and nonconformifts, is
reduceti
Of Chrljllan Xuiberty, i^i
reduced to a very fmall matter; for if the Se pm. main objedicn of the diflenters be againft V. impoiition, and if it be acknowledged, on the other hand, that human decrees pro- duce no diredt obhgation upon confcience, the only remaining queflion feemeth to be concerning the expediency or inexpediency of complying with the ceremonies impofed. Some think themfelves obliged to (land fafl in their liberty, uniformly refifting every kind and degree of impoiition which in- croacheth upon it j and while this continu- eth to be their opinion, for them to fubmit> would, in confequence, be to betray the principle j others maintaining the fame prin- ciple of liberty, but not apprehending the fame confequence, which therefore charity forbiddeth us to charge them with, think it more eligible at prefent to bear with the appointed ceremonies, fince they are few in number, and they think not ill chofen ; but furely between fuch parties peace ought to fubfift, and mutual brotherly afFedtion, and to their paffions it muft be attributed, not their diverfity of fentiments, if it is other-*- wife.
Thirdly, It is apparently the intereft, as well as the duty, of Proteftant-diffenters, to preferve a firm union themfelves j their di-
L 4 vifions
1^2 Of Chrijlian Ltherty.
Serm. vifions muft render them fufpeded of a con- V. tentious fpirit, and party-views in their com- mon oppofition to the eftablifhment ; and if they bite and devour one another^ they are in danger of being confumed. Gal. v. 15. Now, upon what principle can fuch a firm union fubfill: ? no other, I believe, than tliat of liberty. When chriflians have full free- dom to profefs and adl according to their opinions in matters of religion, which are the refuit of an impartial and diligent fearch of the fcriptures, v/hat can hinder their concord ? what pretence of reafon, or colour of confiftency with charity, can there be in judging or defpifing one another, at leaft, whilfh there appeareth no fundamental er- rors in the profeiiion, nor fcandalous immo- rality in the lives of any ? But to the great diflionour of the DifTenters it mufl; be ac- knowledged, that, efpecially of late, they have appeared to be, as the apoflle fpeak- eth, carnal, and have walked as men, for there have been envyings and frifes among them, which is principally occafioned by their departure from the catholic foundation of their nonconformity. Every one knpw- eth, that their warmeft' difputes have been about human expedients for preferving truth and purity in religion, which are impofed 3 by<
V
0/ Chrijiia?i Liberty. 1^3
by fome, and rcfifted by others 5 but can itSERH. be ever reconciled to their common avowed V. principle, againft all human impofitions, that they fhould break into parties upon fuch a quefllon ? and whatever zeal of God for truth, charity may require us to believe, may be the fpring of impofition among our- felves, the fame charity requiring us to ac- knowledge an equal zeal for truth, order, and peace, in other impofers, can it be a temperate zeal, and according to know- ledge, whicii contendeth for a proper au- thority over confcience in fome hands, and reje(5leth it in others j which pleadeth for fuch a fubmiflion to the arbitrary demands of fellow-fubjeds, as is refufed to lawful fivil governors ?
But, above all things, let us endeavour to juftify our principle of liberty by an uni- formly regular pradice of true piety and virtue in our converfations. Moral liberty is the glorious privilege which God hath made our nature capable of, and which Chrifl our Saviour came to reftore when it was greatly impaired, almoft wholly loft, by the depravity of mankind. Without this, all boafted freedom is but an empty infignifi- cant pretence, and to the difhonour of reli- gious liberty, they claim it who are the * Haves
I ^^ Of Chriftian Liberty.
>ERM. flaves of corruption, ferving divers lufts and V. pleafures. The apoftles frequently warn chriftians againfl abufing their liberty for an occafion to the flefh, and a cloak of maliei- oufnefs ; and furely no party or denomina- tion, at this day, have more reafon than the Proteftant-difTenters to apply thefe cautions to themfelves ; their vices, their anipiofi- ties, and uncharitablenefs, will bring difcre- dit on their pretended confcientious fcruples, and make their zeal pafs for humour and perverfenefs. It is certain that, in our days, the venerable name of liberty hath been wretchedly mifapplied ^ I wifh it may never Idc fo by the Nonconform ifls, to licentiouf- nefs in morals, and an utter neglecft of the chriftian inftitutions, which are the very reverfe of that liberty wherewith Chrift hath made us free.
0
SE R-
SERMON VI.
Of the Kingdom of G O D.
ROM. XIV. 17.
Por the kingdom of God is not meat and drink, but righteoiifnefsy and peace, and joy in the Holy Ghoji,
TH E apoftle's defign in this chapter, S e r M. is to recommend charity and mutual VI. forbearance among chriilians, notwithftand- '"^''v— ' ing a diveriity of fentiments and practices in the lefler matters of rehgion. The fol- lowers of Chrift in that age being, fome of them, not well enough inflruded in that liberty wherewith he had made them free, were of different opinions about the dif- tindlon of meats and days, and, perhaps, other of the ancient Jewifh ceremonies. This was not to be wondered at, confider- ing the weaknefs of human underftanding, the prejudices of education, and other cir- cumflances, which might well be fuppofed to lead men into a different way of think- ing upon fuch difputable points. But the
fault
15^ Of the Kingdom of God,
S E R M. fault which the apoflle cenfureth and en- VI. deavoureth to corredt, was the alienation of ^^^""""^ their affediions, and their uncharitable judg- ing and defpifing one another on account of their differences : Againft this he ufeth many flrong arguments, and a principal one in my text, namely, that the kingdom of God is not meat and drink ^ but righteoufnefs^ . and peace i and joy in the Holy Ghoji. In difcourfing on which words, I will endea- vour to fhew you,
Firf, What is meant by the kingdom of God.
Secondly^ I will confider wherein the apoftle faith it doth not confift, meats and drinksy or other things of a pa- rallel nature. And,
T^hirdly^ Wherein it doth confift, righte- oufnefsj and peace ^ and joy in the Holy Ghofl.
Firfi, Let us confider what is meant by the kingdom of God ; and this no doubt it very much concerneth us to underftand, becaufe we often meet with it in the gofpel as its main fubjedl:, and erpecially in the declarations of our Saviour himfelf. When he firft began his public miniflry, it was by
declaring
Of the Kingdom of God. i^j
declaring that the kingdom of God was come^ Serm. or at hand j and it fecmeth to be the prin- VI. cipal fcope of his parables, which are a great part of his difcourfes, to explain it, and by familiar and eafy comparifons to let men into the knowledge of it. Every one muft fee it is the gofpel ftate he intendeth, when he likeneth the kingdom of God to a fower fowing his feed on different forts of ground, meaning the different entertain- ments the word of God meeteth with in the world, and even among them who prcfefs fubjedtion to it ; to a merchant feeking goodly pearls -, to leaven ; to a marriage flipper ; and many other things, which tend to fhew the nature and defign of chri- flianity, and its wonderful efficacy to the captivating of the hearts of men to God and to religion, recovering them from their degeneracy, and engaging them in the pur- fuit of durable riches and righteoufnefs, that invaluable proviiion which divine mercy hath made for them, that they may be brought at lafl: to perfe6l happinefs, in a thorough fubjedion to God, and confor- mity to him, and in the enjoyment of his favour.
But the queflion is, why this is called the kingdom of God ? In order to under-
ftand
158 of the Kingdom of God,
Serm. ftaftd this, we muft obferve, that God hath VI. neceflarily and eflfntially an univerfal and irrefiftible dominion over his creatures ; it is infeparable from his abfolute and infinite perfections ; the fupreme Being, Almighty, and perfectly Wife, muft be the fupreme governor, doing in heaven and earth what* foever pleafeth him* This kingdom is cele- brated in fcripture, and men are called upon to acknowledge and praife it 5 indeed, it is proclaimed by univerfal nature, and the or- der and harmony of the works of God fhew, that a wife and powerful ruler prefi- deth over them, directing all their motions. All the powers and excellencies of any kind which his creatures are pofTelTed of, they derive wholly from him, and hold by no other title than his free gift. As the hea- vens and the earth were made by his word, and their hojis by the breath of his mouth, for he fpake and it was done, he commanded and it flood fajly they depend entirely on his pleafure, and in a moment he can reduce them to nothing. The appearances of na- ture, whether thofe more regular and uni- form, which are fo various and magnificent, or thofe which feem to us extraordinary, as Ihaking the mountains, removing the rocks out of their places, and making the waters
ftand
Of the Kingdom of God, 159
ftand up as an heap, are no more than the Serm, efFe^s of his will, and the impreflion which VI. his mighty command maketh upon his works, that never do or can refift him.
But as there are many of the creatures whom he hath endued with underftanding and liberty, with a capacity of knowing him and his authority, of being determined freely by rational motives, and yielding a willing obedience 5 over thefe he exercifeth a moral government, and this is now pro- perly his kingdom. A ferious reflexion on ourfelves, will lead us to acknowledge that we are the fubjedts of our creator in this refpe<ft; we are made with a fenfe of right and wrong, of good and evil, and our choice of the one or the other is neceflarily and unavoidably attended with a perception of pleafure or pain, in our accuiing or ap- proving thoughts, which fhew the work of bis law written in our hearts, with a fanc- tion added to enforce our chufing the good and refufing the evil ; and fmce this muft be attributed to a conftitution of his, it fully proveth his relation to us as our lawgiver and our king.
But fome of the reafonable creatures re- volted from him j not rcfifting his power, to which the united ftrength of them all is
3 utterly
1 6o Of the Kingdom of God,
Serm. utterly infufficient, but by difobeying his VI. will. The head of the rebellion drew mul- titudes along with him, iirft in heaven? and then on earth. Among mankind, par- ticularly, wicked nefs rofe to an enormous height ; for the imagination of their thoughts were evil continually j they were corrupt , and did abominable works -, fcarce any did good : So that Satan, become the God of this world, and the prince of the power of the air work- ing in the children of difobediei2ce^ fet up^a kingdom of fuperilition, idolatry, and vice, directly oppofite to God's kingdom of righ- teoufnefs and purity. But our merciful crea- tor having great corhpaffion for the human race, and a kind intention to refcue fin- ners from their depravity and unhappinefs, not only continued their ftate of trial, and thofe powers of realbn and confcience which, by a due exertion, might lead them to a bet- ter courfe J and by the conftant care and bounty of his providence called them to re- pentance ; he likewife fent meflengers to invite them to return to their duty j his wifdojn cried, and underftanding lifted up her voice, perfuading the fimple to turn at her reproofs. Particularly, the Jewifli na- tion, diftinguifhed from all others by the divine favour, had prophets raifed up to in-
flrua
df the Kingdom of God, 16 1
P:ru(5l them; and here, for the purpofcs ofSERM* holinefs and falvation, a model was formed VI. of a fociety feparated from the reft of the world, governed by peculiar laws given by God himfelf, and by a fpecial and imme- diate interpolition of his own authority in the execution. This is commonly and very juftly called a theocracy; or a kingdom of God. Mofes expreflly faith to the Ifraelites^ in the name of God, Exod. xix. 5, 6. (and very remarkably, for it was an introduction to the publifhing of the moral law, the principal inftrument of God's government over them). Now, therefore, if ye will obey my voice indeed, and keep my commandments, then ye fiall be a pecidiar treafure unto me above all people, and ye Jhall be u?ito me a kingdem of priefs, and an holy nation. The divine wifdom faw fit to put into that con- ftitution a great number of rites and cere- monies, yet not without clear enough inti- mations that holinefs, and juftice, and cha- rity, were its chief defign ; for the Lord expreflly declared, that he had not as great delight in facrifices as in obeyi?ig his voice, that to obey was better than facrifee, and to hearken than the fat of rams. He flicwed his people what was good-, and what did he require of them, but to do jujily, and to Vol. IV. M love
1 62 Of the Kingdom of God,
Serm. love mercyy and to walk hutnbly with thetr VI. God?
This modely however, was not fufficient to anfwer the great intentions of divine fove to mankind -, and therefore he fet up ano- ther more perfe(fl ; having at fundry times, and in divers manners-, fpoken to the fathers by the prophet Sy he at laft fpoke to us by bh fony whom he appointed heir of all thi?igs, by whom he made the world -, who is the bright^ fiefs of his glory, and the exprefs image of bis perfon. This kingdom put into the hands of the MefHas, and wifely and gracioufly adminftered by hrm for bringing many fon^ to glory, hath lefs af pomp and ceremony than that of the Jews, but more of fpi- fit and life, of grace and truth : It is not of this world, as the king himfelf ex- prefHy declareth, who witnefled this good confeffion before Pontms Pilate :■ It is not governed by the maxims of worldly policy, k doth not pur&e the end of civil aflb- ciatioiis, but the glory of God in the fal- vation of men, by reducing them to his obediencCy that they may be raifed to the perfedion of virtue in conformity to him» It is commonly called the kingdom of grace, as being a conftitution wholly owing to the free favour of God to men, and it com-
pre-
Of the Kingdom of God. 1 63
prehendeth the whole plan of chrlllianity, S e R m. its laws, and the benefits it conferreth on vl. thofe who by faith become the fubje(ft3 of Chrift, and are governed by him.
I come, in the fecond place, to confider wherein the apoftle faith the kingdom of God doth not confift, namely, meats and drinks, or other things of a parallel nature. When he declareth what the kingdom of God is or is not, he meaneth the eflential parts of the gofpel conftitution, which have an immediate necefTary connexion with its principal defign. In ftates and kingdoms there are fundamental laws, on the prefer- vation and obfcrvance whereof the publick good, the end of government, depcndeth ; and without which the liberty of the fub- jed:, and the rights of the fovereign cannot be maintained. If any one would defcribe the conftitution, he muft reprefent it as con- fifting in thefe, not in appointments of a far inferior confidcration which do not affedl the being of the fociety. And thus the apoftle's defign is to fliew wherein the effence of chriftianity doth not, and wherein it doth lie ; he faith, not meats and drinks, which were the matters in difference among the chriftians of that age, and fo the argument Ma is
164 Q/* i^^ Kingdojn of God.
S'erm. is ftrong to his purpofe. How unreafonable VI. was it for them to divide and to cenfure one another feverely about things that were re- mote from the vitals of religion ? Every one ought to be efleemed and regarded as a true fellow fubjed, whofe obedience is fuch as rendereth him acceptable to the king ; as he addeth in the following words, he that in righteoufnefs, and peace,, and joy in the Holy Ghoft, ferveth Chrifl, is acceptable to God, and therefore ought to be approved of men, whatever his weak opinions may be about meats and drinks, for thefe do not affedt his fincerity, which is the very life of the chriftian character, and the all of true religion ; he who hath that wanteth nothing neceffary to his being a true ap- proved fubjed: of Jefus Chrifl 5 he whey wanteth that can have nothing to recom- mend him. A parallel declaration of the fame author we have, 1 Cor. viiu 8. But meat commendeth us not to God -, for neither if we eat, are ive the better j neither if we eat not, are we the worfe. Surely the king- dom of God, or the elTence of chrif^ianity, muft confift in that on which our accept- ance with God dependeth, it being the main end of the gofpel to direct us how we may pleafe him and obtain his favour ; 5 ^^^
Of the Kingdom of God. 1 65
but that cannot be meat and drink j for, no Serm* one can imagine that a man is really a better VL man for eating, or the worfe for forbearing, and that confequcntly on fuch accounts he is the more or lefs acceptable to the Deity. Further,
It is not to be imagined that tbe apoftle's defign in this text is confined to meats and drinks, or to the diftindion of days flill held facred by fome chriftians, which he Iiad treated of in the preceding part of the chapter, that is, that it is confined to the .ceremonial appointments about thefe things 3 which, whether the obligation to obferve them fubfifted or not, were remote from the effence of religion. The reafon of the cafe, and other declarations of the gofpel, will dired us to enlarge it and comprehend other ceremonial and pofitive inftitutions un* der meats and drinks ^ or to make the fame judgment of them, namely, that the king- dom of God doth not confift in them. The apoftle pronounceth the fame concerning circumcifion, that it is nothings i Cor. vii. 19. and that it availeth not hi tig. Gal. v, 6.— vi. 1 5. that is, it is of no account in chri- ftianity, and is not available to our acceptance with God. Circumcifion was the great di- ftinguifliing badge of the Jeivijh profefTion, M 3 a leal
1 6 6 Of the Kingdom of God,
S E R M. a feal of the covenant with God which every VI. man of 7/rjf/ under a feverc penalty was obliged to bear; it was always held in great veneration ; and the Jews, in their degenerate times, laid an undue flrefs upon it, as what would fecure them the favour of God, and all the peculiar advantages which he had promifed. It was the prevailing t)pinion, even among thofe of that nation who had embraced chriftianity, that they were flill obliged to ufe it^ and fome pleaded for an abfolute neceffity of it to their accept- ance. If then, circumcifion availeth no- thing, it could never be pretended that any other Mofaic rite was of importance ; which is perfectly agreeable to our Saviour's own dodtrine ; for he laboured continually to call the Jews off from their attachment to the ancient ceremonies, and their fatal error of placing religion in fuch things as external purifications, making broad phyladeries, and tithing mint, annife, and cummin ; and fheweth them that real religion lay in, and their acceptance depended upon, the weigh- tier matters of the law, judgment, and mercy, faith, and the love of God.
But, perhaps, it may be thought that although the ceremonies of the Old Tefla* ment are of no confequence in the chriftian
reli-
Of the Kingdom of God. t6j
religion, there are ceremonies of the gofpel, Serm. that is pofitive external inilitutions, con- V"I. cerning which we ought not to make the lame judgment, fuch as baptifm and the Lord^s-fupper. It is very true that the for- mer are aboliflied, and thefe are in force, and will continue fo to the end of the chriftian difpenfation. But the queftion before us doth not relate to the cbferimnce of any out- ward ritual inftitutions, but the moment and importance of them in the chriftian religion, confidered as fet againftand as they may be feparated from righteoufnefs, peace, and joy in the Holy Ghofl. And, in that fenfe, the kingdom of God is not being bap- tized in the name of Chrift, or eating that bread, and drinking of that cup, which are the external fymbols of his body and blood ; for the apoftle, i Cor. x. telleth us^ that the Ifraelifes were baptifed into the re- ligion of Mofes, which was the way of faL vation, and they ate fpiritiial meaty and drank fpiritual drink^ that is, they ate the manna^ and drank the waters of the rock that fol- lowed them in the wildernefs, which were typical reprefentations of Chriil: ; and yet with many of them God was not well pleafed which he mentioneth as a warning to chri- ftians that they do not, trufting to outward M 4 pri-
x68, Of the Kingdom of God.
S E R M. privileges, and placing their religion and their ^^' ^ hope in them, abandon themfelves to im- moral and wicked pradices, which mufl end in their ruin. The truth of this doc- trine is not only evident from many exprefs declarations of fcripture, but it will appear to every man's reafon that it cannot be other- wife, if we carefully attend to our moft obvious notions of the Deity and of natural religion ; but this we {hall be better con- vinced of when we have confidered,
2dly, In what the apoftle faith the king- dom of God doth confift, namely, righteciif- 7.2efs, and peace.^ andy^j in the Holy Ghoft. By rightepufnefs here is meant univerfal fmcere religion ajid 'virtue. Sometimes, indeed, in the fcriptures the word is ufed in a more reftrain- ed fenfe for that which isflridly called jullice, as diftinguifhed from godlinefs and fobrlety ; but here, as in many other texts, it fignifieth the entire and univerfal reditude of our affec- tions and works. There are certain invariable meafures of right and wrong fixed in the na- ture of things, made manifefl to us by the yoice of our confciences, written in our hearts, and very plainly declared in the word of God. To thefe we ought to conform our difpofitions and our practice, and it is the main defign of the gofpel that we fhould. For, the
grac_
Of the Kingdom of God. 169
grace that bringeth fahation hath appear ed^ S e r m. teaching us to deny iingodlincfs and worldly lufis ; and to live foberly, and righteoujlyt and godly ^ and that we fhould be diligent in every good work, in all the parts of our duty, in the pradiice of all religious virtues which relate to God, our neighbours, and ourfelves, all which my text comprehend- cth in one word, right eoufnefs.
The kingdom of glory, which is nothing but the kingdom of grace confummated ; they differ only in degrees ; that kingdom of glory, I fay, or the heavenly ftate, is righ- teoufnefs in perfedion ; this is the beft idea we can form of it ; the integrity and per- fe(51:ion of the human nature in a moral fenfe reftored, and the image of God com- pleatly repaired. Righteoufnefs is the quali- fication in his fervants for the blifsful vifion of God, and it is the very fubftance and effence of felicity -, that likenefs to God and refemblance of his moral excellencies, which fhall fully fatisfy, and be the fpring of the pureft perpetual joy. To this purpofe the apoftle fohn faith, i epiflle iii. 2. ive know that when he Jlmll appear ^ we JJjall be like him^ for we fiail fee him as he is. Like him in truth, like him in purity, and in good- nefs, and, in one word, righteous as he is.
What
170 Of the Kingdom of God,
S.ERM. What fhould the beginning of the hea- VI. venly kingdom be, that is, real vital chri- ftianity, but the beginnings of righteouf- nefs, fincere though unfinifhed virtue ? The gofpel is accomodated to an imperfect ftate of human nature. Though it giveth no countenance or indulgence to any moral defed, on the contrary, in the mofl: earneft manner prefleth purity of heart and con- verfation, yet it giveth the greatell encou- ragement to the finners, who are fincerely difpofed to reform, to call oiF the inglorious yoke of fin, and to become new creatures. It declareth forgivenefs, not that we may continue in Jin^ but that we being dead to fin Jhould live to God; it containeth the mofl powerful motives to determine our judgment, and work on thofe afFedtions which God hath planted in us 3 it ofFereth gracious afliflance to our feeble powers, and, by the influences of his fpirit, God worketh in us both to will and to do, that thus we may be induced and encouraged to work out our own falvafion, to cleanfe ourfehes from the Jilthinefi of the flefh and of the fpirit^ and to forfake all wicked ways, unrighte- ous doings and thoughts, and return to the paths of virtue ; and having entered into them, that we may hold on our way in
defiance
Of the Kingdom of God. 171
defiance of all temptations, and, having pu- Serm. rified our hearts and hands, ftill wax ftronger ^^• and Uronger.
That righteoufnefs which the apoftle calleth the kingdom of God, confifteth in a thorough fubjedtion of our fouls to the Father of fpirits, and an entire unreferved obedience to his eternal and moft equitable laws. It doth not fland in a fixed point, butgroweth up gradually tc^perfedion, like the (hining light, that p.nmth f?iore and jnore to the perfefi day. Virtuous habits ftill in- creafe in ftrength and vigour, and they in- creafe uniformly, prevailing againft the in- firmities, of nature, and the temptations which neceffarily attend our prefent flate of trial J a ftedfafl faith, working by love, produccth more eftablifhed virtue, tem- perance, patience, and charity, as wel! as godlinefs.
Again ; as a natural confequence of this, the kingdom of God is peace ; or, that is, the proper and immediate effeft of the gof- pel on the minds of men, when fincerely embraced and complied with. The prophet telleth us, Ifa. xxxii. 17. ^hat the 'work of righteoufnefs fJoall be peace ^ and the effe^ of rightecufjiefs ff:all be quietnefs and afjiirance for fvery as fear and confufion, perplexity
and
1 7 2 Of the Kingdom of God,
5£RM. aftd forrow, naturally attend the ways of VL fin. So the mind of man is framed, that it is impoflible for him to be eafy and fatif- fied in giving himfelf up to the condud: of lufl and paffion -, for jconfcience is as infepa- rable from our nature, as any power or af- fedion whatever, and will be found at laft to have the greateft lliare in our happinefs or mifery, its condemnation to be moft pain- ful, and its approbation to yield the truefl and mofl folid pleafure ; great peace have they who love God's law^ nothing Jhall offend them. By returning dutifully to that difpo- fition, and ordering our converfations agree- ably to it, there is a folid foundation laid for lading tranquillity j the harmony of na- ture is reflored, and all the appetites and inclinations are in a peaceful fubjedtion tp reafon and confcience, which of right hold the fovereign dominion in the foul.
The glorious gofpel bringeth peace to men upon earthy it reprefentcth God as pacified towards them j linners juftified upon the conditions of believing and repentance ; by fubmiting to it, the health of the mind is reflored, from which an undiflurbed fere- nity doth even naturally fpring : T^his is the peace of God that pajfeth all underjlanding^ which keepeth the hearts and minds of fincere ; chriflians^
Of the Kingdom of Go4. 173
chrifiians^ is an impregnable defence againft S e r Nf , the difcomforts of an afiHifted outward con- VI. dition, as well as the tumultuous pleafures' of the flefli, and the flattering amufements of a vain world.
There is another thing which may be in- cluded in peace, and is one important de- fign of the gofpel, or the kingdom of God^ that is, mutual concord and amity among men. As our lufls and paiTions naturally tend to difturbance and confufion in our own breafls, they divide us againft ourfelves, fo they produce difcord and animofity, they break fociety in pieces, and difunite the af- fcfllons of mankind j Whence come wars and Jightittgs among you ? Come they not hence^ even of your lufls that war in your members ? James iv. i. On the contrary, that king- dom which God hath ereded in the hands of Jefus Chrift, reftoreth order and har- mony; and having united the fubje(Ss to the great fovereign their head, in the bonds of faith and love, difpofeth them to keep the unity of the fpirit in the bond of peace, Chriji is our peace, who hath reconciled the Jews and Gentiles^ between whom was the greateft enmity, having broken down the wall of partition, and abolified the law of commandments contained in ordinances he
made
174 0/" ^^^ J^ingdom of Go J.
SzRM.maJe in himf elf of twain (the formerly dl* VI. vided and alienated fews and Gentiles) one new many fo making peace, Eph. ii. 14, 15. It appeareth that, next to the great defign of reconciling us to God, 7tof imputing our trefpaffeSy and recovering us to virtue and righteoufnefs, there was nothing more di- redtly in Chrifl*s intention, than refloring peace and friend/hip among men ; and next to faith and love, whereby we are united to him, there is nothing more the defign of his kingdom, and a fundamental of the gofpel confbitution, than charity, the bond of perfednefs and of peace ; fo that if we obey the exhortation of the apoftle, then are we the fubjedts of Chrift indeed, and his kingdom is within us : Col. iii. 1 5. And let the peace of God rule in your heart Sy to which ye are called in one body.
And, laflly, xhtjoy of the Holy Ghoft con- cludeth the defcription of the gofpel king- dom. Nothing can be more worthy of the befl of kings, than to intend and to promote the happinefs of his people. The glorious king in Zion, who is juft, having falvation, meek and gracious, not only provided for the eternal fellcltv of all his faithful fub- jedls, but their prefent comfort as far as this 5 flate
Of the Kingdom of God. 1*7^
ilate of their infirmity and probation will S e r m. allow. As Chrift himfelf was the great VI. preacher of righteoufnefs, and of the king- dom of heaven, he telleth us exprellly, that the joy of his difciples was the defign of his words, John xv. u. I'hefe things have I fpoken to you^ that my joy might remain in yoUf and that your joy might be full. After him the apoftles treat largely of the fame fubjed:, they deliver commandments in the name of their mailer to his followers to re- joice in him 3 the meaning of which I take to be, that by obeying his commandments, forfaking carnal fatisfacflions, and duly at- tending to the grounds of joy which he hath laid in his gofpel, their confolation is amply provided for 5 and this is the true genius of his kingdom.
Indeed our Lord hath warned his fol- lowers, that in this world they fhall have tribulation j far from promifing an exemp- tion from the calamities to which mankind are liable, or that they (hall enjoy eafe or carnal fatisfadion, he biddeth them expert peculiar difficulties on account of their pro- feffion, and aifureth them, that all who will live godly (hall fuffer perfecution : But ftill joy is fown for the righteous^ and gladnefs for the upright in heart. From the hope of
God's
i'/6 Of the Kingdom of God.
Serm. God's favour, and the teftimony of theif own confciences concerning their fincerity, there arifeth a delight more calm and fe- rene, more folid and lading, than all the gratifications of fenfe, and the greateft abun- dance of worldly things can yield. This is a joy which invigorateth the mind, pre- ferveth its freedom, and diffipateth thofe gloomy paffions which caft a dark fhadow over all its intelled:ual powers ; efpecially it exerteth its vigour in an afflidled ftate, and breaketh through the clouds of forrow which hang over the troubled fouls of good men, caufeth undifturbed tranquillity even in the midft of great outward prefTures, when fear- fulnefs furprifeth the hypocrites^ and the hearts of finners, who had indulged them- felves without rellraint in their criminal pleafures, die within them.
It is called the joy of the Holy Ghofi^ not only as it arifeth from that communion with God which the fcripture flileth the commu- nion of the Holy Ghofl, and thofe fandify- ing operations on the mind which are attri- buted to the agency of that divine perfon ; but in a more immediate manner he exci- teth and diffufeth it through the foul. It is on this account our Saviour giveth him the defignation of the copiforfe?-^ and promifed
that
^ Of the Kingdom of God, \yj
that he fhall abide always with his dilbiples. S e r m. In the abfence of the king he refideth on VI. his behalf, and is the principal agent in his kingdom, diftributing his favours, teaching his fubjeds, conducting them in a right way, and particularly communicating confolation.
Having thus fliewn you wherein the apoftlfe teacheth us the kingdom of God doth not, and wherein it doth confifl, you will eafily be convinced that this account of it is jufl. The whole model is contained in the gofpel ; all the laws, and all the privi- leges and rights which God hath given to his fubjeiSts : Whence, then, but from it, ftiould we take our notions of that king- dom ? But if we confider what the light of nature itfelf and plain reafon will fuggeft to us, we fhall be convinced it cannot be other- wife. If God is infinitely wife, holy, juft, and good, what can be more worthy of him as the great governor of men, than to re- ftore and promote among them righteouf- nefs, and on that foundation peace and joy ? It is impoffible for our minds not to per- ceive an excellence in virtue whenever we attend to it, not to believe that it is pleafing to the Deity, and confequently not to think that whatever kingdom he fliould ered: among men, or whatever merciful dcfigr>
Vol. IV. N, hs
17S Of the Kingdom of God,
S E R M. he {hould form in compaffion to their mife-
VI ries, virtue and goodnefs would be its princi- pal intention. An adminiftration that fliould have for its chief end fome merely external actions, fome formal expreffions of homage, as facrifices, wafhings, and abflinence from certain meats, or from labour on certain days, any declarations of refped: by words or gef- turesj in fine, any rite, fign, or ceremony, which is feparable from fubftantial righteouf- nefs, fuch an adminiftration we cannot con- ceive to be worthy of the fupreme being.
And therefore the gofpel of Chrift is vener- able, and deferveth our higheft efteem, becaufe it containeth a religion fo excellent, fo fuit- able to the nature of God and man. Compare it not only with the weak and barbarous fu- perftition of the heathens, but the religion of the yews, even in its original inftitution, not to fpeak of the difguifes and falfe reprefenta- tions put upon it in the latter degenerate ages of that ftate, how amiable, how divine doth chriftianity appear? In fpight of the ftrongeft prejudices, every, man who will attend to it, muft admire a fcheme which centereth in and purfueth as its main fcope, fighteoufnefs, and peace, and joy.
But chriftianity itfelf hath been fet in falfe lights, and fome of its profefTed friends have
either
Of the Kingdom of God. 179
either through vveaknels and miftake, or S e r m. fraud and wickednefs, reprefented it quite ^^* otherwile than the gofpel doth, and than it really is. If we (liould take our notions from the conflitutions, cuftoms, and prevailing opinions of fome churches and parties, we fhould take the religion of Chrift to be all form and fliew, to confift in dark unintelligi- ble fpeculations, or in mere ceremonies and ritual fervices. My brethren, this account which the apoftle giveth of the kingdom of God, you may fafely make a teft whereby to try the truth, at leaft: the importance, of doc- trines and ufages pretended to haVe a founda- tion in the gofpel, and judge what ftrefs is to be laid upon them. Do they tend to ad- vance righteoufnefs, the things that are pure, true, lovely, and honeft, or even have a ne- celTary conne>5tion with them ? Do they efta- bhfli the peace of our minds, and our joy^ on that foundation only? Then certainly they are of God. Have they quite the con- trary tendency, to fap the foundation of mo- rality, to loofen the bonds of our duty, or to promife men peace in the way of negli- gence, carnal fecurity, and vice ? They are pernicious, no part of the religion of Chrift, but ever five of his kingdom.
N 2 I would
t2o Of the Kingdom of God,
Serm. I would not have you think meanly of the external pofitivc inftitutions of the gofpcl. I am perfuaded no man who hath piety at heart, will defpife the publick ads of devo- tion which Chrlft hath appointed, fuch as prayer, and the facraments. But let human inventions be very little in your efteem, and even divine pofitive appointments be kept in their own place ; regarded as the means and inftruments of religion, not the fubftance and effence of it, be always ufed wkh a defigned fubferviency to, not fet againft or fub^ituted in the place of faith, judgment, mercy, and the love of God, thofe weightieft matters o^ the law and of the gofpel.
SER'-
SERMON VII.
Of Believing in Jesus Christ.
I J O H N. III. 23.
Ajid this is his commandment ^ that we JJx)uld believe on the name of bis Son Jefus Chrifi.
THE firft duty we owe to chriftianlty, Serm. as a revelation from God, is to give Vll. it a fair hearing, to confider it maturely, in order to a fixed refolution of obeying it ; if it appeareth, upon an impartial enquiry, to be that divine dodlrine which it is pretended to be ; without this it cannot have its proper efFed: upon us, on the temper of our minds and our converfations, nor can we reafonably hope for a participation of the benefits it offereth. But there are many who hearings hear not the gofpel, nor under jiand it ; they are carelefs and unattentive, wavering and unconftant, or their minds inlaid with deep prejudices againft the truth and power of godlinefs, againft that ftridnefs and purity, that innocence and goodnefs, which the pre- N x cepts
182 Of Believing in J ejus Chri/i.
S E R M. cepts and the example of Jefus Chrift re- VII. commend ; on the contrary, the honeft un- prejudiced mind, that with underftanding and good affedions receiveth the word, bringeth forth fruit abundantly. Whcfoever hath ears to hear let him hear 5 whofoever is not under a moral incapacity by depraved affedions, ve- hement paffions, and vicious habits, will at- • tend to what is fpoken by that great prophet and teacher, whom God hath anointed and fent into the world to declare his mind.
Suppofing this to be our difpofition, our proper and moft important enquiry will be concerning the terms of the gofpel, and what it demandeth of us ; and every one muft fee, that faith in our Lord Jefiis Chrijl is one main duty of a chriftian, and made a chief condition of his acceptance with God, It runneth through the whole New Teftament, as its principal fubjed. What our Saviour in preaching the gofpel of his kingdom firft propofed, was, that men (hould believe in him, and upon their compliance he promifeth that they fhall not fee death, but have everlafting life; and on the other hand he threateneth, that whofoever did not believe /hould be condemned and periih. The dodrine of the apoflles was the fame : They infifted on faith as a fummary of the
terms
Of Believing in Jefus Chrlfl. 183
terms of falvation ; as when with great fo-SERM. Ircitude, the jailor afketh St. Paul and Silas^ VII. what he fhouid do to be faved ? The anfwer is, believe in the Lord Jefus Chrift^ and thou fialt be faved ^ ABs xvi. 31. To faith our juftification is attributed in the epiftles of the apofUe Paul ; we are told that without faith it is impofjible to pleafe God ; and, in fine, the indifpenfable neceffity of it muft be apparent to every one that with the leaft de- gree of attention readeth the fcriptures.
I fhall therefore endeavour to explain the nature of that believing on the name of the Lord Jefus, which my text faith is the com- mandment of God to us, to all chriftians, all to whom the gofpel is fairly propofed, and which is every where by the facred wri- ters declared to be fo necefiary. The moft obvious fenfe of believing is allfenting to a propofition as true, not upon the moft cer- tain demonftrative evidence, for then our aflent is knowledge, but however upon evi- dence fitted to determine the judgment, and particularly upon teftimony. Although this is implied in the faith of a chriftian, the faith fo much celebrated in the gofpel, yet I do not take it to be principally meant j becaufe fuch an aflent is not properly the fubjed: of a command 3 fo our minds are framed that N 4 we
184 ^f Believing in Jefm Chrijl.
S E R M. we are wholly paffive in believing, difbe^ VII. lieving, or doubting -, it is impoflible for us not to believe when we fee evidence for, not to diflent when we fee evidence againfl, a propofition ; not to be in fufpenfe when we do not fee preponderating evidence on either fide of a difputable point propofed to our confideration. A very little refledion will fatisfy any perfon that this is fo, that our aflent doth not depend on our choice nor fol- low our inclinations ; very often we cannot help believing what we are very unwilling to believe, as on the other hand, our moft earn- ed defires do not neceffarily determine our perfuafion, but we are convinced of the falftiood of what we pafilonately wiih to be true. It can never then be reafonably thought that bare believing or aflent, abftradly con- fidered, is our duty, or dilbelieving our fin j that there is virtue in the one, or vice in the other, any more than in perceiving or not perceiving fenfible qualities of which we have or have not the ideas conveyed to us by the organs of fenfe. Yet there is fomething implied in believing the gofpel, or believing on the name of Jefus Chrift, or fomething necefl*ary to it, which may very well be un- derftood to be commanded j it certainly hath fome dependence on our aifedions and our
wills,
Of Bdk'v'wg in Jefus Chrift, 1 85
wills, which are properly iubje<5t to divine Serm. authority. Experience {heweth us that igno- VII. ranee and errors, or wrong judgments, fre- quently take their rife from inconilderation. and prejudice ; and that a diligent attention, an impartial unprejudiced inquiry, would lead men to believe what for want of it they do not believe. It is not a blind credulity, a perfuafion taken up without juft and rea- fonable grounds, as merely upon tradition, the force of education, a confidence in the wifdom and authority of men, it is not, I fay, fuch a perfuafion which the fcripture commendeth under the name of faith, but that which is the refult of a careful exami- nation, or requireth and implieth good d'lC- pofitions; and thefe difpofitions, and that examination may very reafonably be enjoin- ed ; in them confifteth all the virtue of be- lieving. Let any man ferioufly think with himfelf, if there be any difference in the re- fpcdt (hewn to truth and falfhood when they are both embraced upon the fame grounds 5 for example, what goodnefs there is in receiving the Bible any niore than the Alchoran, when either is received, not in confequence of honeft enquiry, or any im- mediate correfpondence with the good difpo- fitions of the heart, but only as the rule of
religion
tS6 Of Believing in Jefus Chriji,
Serm. religion eftablifhed in the country where one VII. happened to be born, or becaufe they were believed and adhered to by his anceftors. But to the believing which is commanded in fcripture, an honeft heart, a fincere love of truth, the truth which is according to virtue and godlinefs, are neceflary. The Bereans are commended, who did not implicitly be- lieve even the apoftles, but fairly tried their dodrines, comparing them with the Old Teftament, which they had received as a di- vine revelation ^ for they fearched the fcrip^ tares to know whether thefe things were fo. The apoftles expected nothing elfe from them to whom they preached, and to whom they wrote ; they fpoke to wife men, and ibbmitted what they faid to their judg- ments. And this ftill is our duty, elfe our faith, otherwife founded, will neither pleafe God, nor be profitable to ourfelves. Let us try chriftianity, for it will abide a fair trial, comparing it with the eternal invariable rule of right, with thofe firfl principles of rea- fon and morality, which the author of na- ture hath indelibly written in our hearts; let us confider the politive evidence of the gofpel as a divine revelation, the fulfilment of the ancient prophecies in the great fa<fts which it relatethj and the miracles which
were
Of Believing in Jefus Chrijl, 1S7
were wrought by our Saviour and his apoftles, S e r M« of which though we are not eye witnefles, ^^^• yet we have hiftorical evidence of them, which is fufficient to fatisfy any reafonable in- quirer.
2dlyy To believe on the name of the Lord Jefus Chrift doth, in the ftile of the New Teftament writers, take in all thofe affedlionate practical regards to him, which he demandeth purfuant to our believing in him. This is a very intelligible way of fpeaking, becaufe there is fuch a plain connection between the things themfelves, between a profeiTed belief in Chrift, and the difpofitions and affedions which are fuitable to it. How inconfiilent would it be, to pretend that we believe in the Son of God according to the gofpel de- fcription of his character, his works, and re- lations to us ', that he is a teacher fent from God with a plenary authority to reveal to us all that is necefTary to our falvation, that he is a moft compaffionate redeemer, who ob- tained eternal redemption for us, by the flied- ing of his precious blood ; that he is the great law giver, who hath a rightful authority over Qur hearts and confciences, and is conftituted the univerfal judge of the quick and the dead i how inconfiflent, I fay, would it be 4 to
1 8S Of Believing in Jefus Chrifi,
SERM.to pretend that we believe all this, and at
VII. the fame time not to love him, not to truft in him, not to refign ourfelves to him, and refolve to obey all his commandments. Let faith, therefore, be confidered as compre- hending in it the w^hole of pradical chrifti- anity, all thofe difpofitions and afFed:ions, and likewife a pradice agreeable to them, which are neceffary to compleat the charac- ter of a chriftian, a difciple of Chrift. Then we may eafily underftand it to be the will and the commandment of God, that we fhould believe on the name of his fon, for in this fenfe it includeth the whole deiign of his revelation ; and indeed, without this, it would be hard to account for the great virtue and the effeds which are attributed to faith in fcripture, as containing all the the terms of acceptance, and as it were the fole condition of our title to God's favour. And there is reafon to think this is intended by the New Teftament writers, when they fo much in- lift on believing, as the all of our duty, at leaft, which is required to the falvation of iinners, and yet, in other places, mention as of equal neceffity other duties, fuch as repent- ance and the genuine fruits of it in the amend- ment of life. One very natural way of ex- plaining fuch texts of fcripture is, that be- 5 ^^eving^
Of Believing in Jefm Cbnji. i S^
lieving on Chrift being a principle of very S E R M. univerfal influence on practical chriftianity, VII, and which tendeth to produce all religious difpofitions and a religious converfation, it is ufed as an abridgment of our whole duty, and as containing all which God requireth to our acceptance with him. St. Paul exprefleth it thus, and very fignificantly, Gal. v. 6. Faith which worketh by love, and faith it is that only which availeth tojuftification and acceptance in God's fight, not circumcifion nor uncircum- ciiion ; now, if faith worketh by love, what it produceth muft be obedience, for the love of God is the grand principle which natively tendeth to all good works, and it is ufed in fcripture for the whole of religion and virtue. The apoftle James treateth this fubjedl di- ftindtly in the fecond chapter of his epiftle ; he confidereth faith in another light, as a mere fpeculative aflent to truth, without any influence on pradice, and then he pro- nounceth it vain and unprofitable, like the body without the fpirity dead -, or like kind words, and empty profeflions, without any real friendly difpofitions, or a6ts, hypocritical and ufelefs -, fuch faith even the devils have, the worft of beings, and whom we conceive to be without any moral goodnefs at ail. He therefore ilieweth the neceflitv of obedience
or
'9^ ^f Believing in jefus Chrift,
S E R M. or of good works, to work together with
^_, ^^^'^> ^"^ ^° ^^^^^ ^^ perfeB, Now, to make the facred writings confiftent with themfelves, and the dodrines contained in them uniform, how muft we underftand thefe infpired au- thors, who lay fo great ftrefs on believing, and reprefent it as all God requireth in the gofpel? The plaineft and moft obvious in- terpretation feemeth to be this, that thev comprehend all the chriftian virtues in faith, all that obedience which is neceffary to our obtaining the favour of God; nay, fome- times in the language of the apoftles, perfe- verance itfelf is included in believing; as Heby X. 3 9. we are not of them who draw back to perdition, but of them that believe to the faving of the foul, where it is plain by the oppolition, that believing implieth con- ftancy and ftability in a religious courfe.
I know this matter is otherwife explained by fome ; and the difference which appear- eth in the New Teftament declarations, while, efpecially at the firft preaching of the gofpel, the whole ftrefs feemeth to be laid on faith, and the forgivenefs of lins, and palling from death to life is faid to be an- nexed fingly to believing on the name of the Lord Jefus, though in many other declara- tions, falvation is fuipended on univerfal holi-
nefs.
Of Believing in Jcfiis Chrtjl. igi
nefs, and the pradice of all religious virtues j S e r m. this difference, I fay, is accounted for by the VII. different flates and circumftances of the per- fons to whom chriftianity and its laws were publillied. When our Saviour and his apo- (lies preached the gofpel of his kingdom to in- fidels, the great aim was to perfuade them to believe and embrace it j upon this as a condition there was an offer of pardon of all their paft fins, and Jefits Chriji^ who had full power to do it, declareth them entered into a flate of favour with God and of ialva- tion ; fo great virtue there was in believing againft the prejudices of education, and in oppofition to the reproaches and many dif- ad vantages which attended it at that time, that God was pleafed to annex to it the promifc of a free juflification. But when they were entered into the chriflian flate, they were not to be under flood to be without law, that is, without obligation to obedience to God, hut under a law to Chrift ; dead indeed to the law of works by him, but being united to him and putting themfelves under his go- vernment, that they might bring forth the fruits of holinefs unto God. The gofpel, far from making void the eternal and immutable law of nature, enforceth it flrongly, and addeth new motives to obedience ^ and this
great
192 Of Beiienjing hi JefUs Chriji.
Serm. great truth, inftead of being diminifhed of VII. weakened by chriftianity, is eftabli(hed, that without holmefs no man can fee God* There- fore to them who have received Chrift Jefus the Lord, and are his profefTed difciples, the pradtice of righteoufnefs is fliil inculcated, and a patient continuance in well doing is made the condition of eternal life.
This is eafily intelligible, but it feemeth to be liable to feveral objed:ions ; as, firft, that the fcripture no where intimateth any differ- ence in the terms of acceptance and falvation declared to men, as if there were one la\v and way of juftification for converts from in- fidelity to the chriftian Religion, and another for the profefled difciples of Chrift. Nay, the Apoftle Paul in explaining the dodlrines of chriftanity to the Romans and Galatians^ who were faints, and had long continued in their profeffion, as much appropriateth righ- teoufnefs, or a title to the divine favour, to faith, as it is any where done in the whole New Teftament ; he declareth the gofpel to be a law of grace, and that according to it, our acceptance is of faith, that it might be by grace, intimating an infeparable connedli- on between thefe two, and that faith is the fole eftablifhed method for finners being juf-
tified
Of BcUcolng In Jeftis Chriji, 193
tified and obtaining accefs to God, and to the S e r m. grace wherein we ftand. ^^^•
zdly, It is difficult to apprehend that the promife of juftification, or paffing from death to Hfe, fliould at any time, or in any circuna- ftances, be annexed to bare believing, or a naked aflent to the truth of chriftianity as a divine revelation. It muft always be fuppo- fed, that God dealeth with men according to their moral condud, and doth not diflinguifli them by his favour, any other wife than in proportion to the virtue and goodnefb which is in their difpofitions and behaviour ; confe- quendy, the rewards of the gofpel were not annexed to mere believing ; and if we fup- pofe the confideration to be what is only praife- worthy in faith, namely, a fincere love of truth and goodnefs, with a diligent impartial inquiry ; wherever that is found, it will be equally acceptable to God, in profeffed chrif- tians, as well as thofe who never before heard the gofpel.
^dlyy It is apparent from fcripture, an4 particularly from my text, that it is the will and commandment of God to men, even to chriftians, that they fhould believe on the name of Jefus Chrift. This is exprefsly re- quired, as the apoftle here telleth us, not of Jews and heathens only, when the gofpel
Vol. IV. O' was
1 94 Of Believing in Jefus Chrijl,
S E R M. was firft publifhed to them, but of the pro-
VII. feffed difciples of Chrift 3 not of them who had not known the truth ^ as the infplred au- thor fpeaketh in this veryepiftle, but of them who had known it, and believed, and obeyed it J children, young men, and fathers, all the degrees and fizes of growth and proficiency in knowledge and in grace, of them who were born of God, and had by their faith overcome the world, and overcome the evil one. And it is farther plain, from a multi- tude of pafTages in the epiftles, that faith is an adive principle of religion ; from it charity and virtue, in a great degree, derive their force and efficacy, in which therefore Chrif- tians fhould conftantly endeavour to build up themfelves, and to have it daily more and more ftrengthened, that they may be prepar- ed for every good work, and may grow up to perfedion.
• From all thefe confiderations, it would feem that the beft and moft confiftent way of explaining the fcrlpture account of faith, as it is our duty, the commandment of God to us, and of fo great virtue and efficacy to the acceptance of men with God, the moft con- fiftent way, I fay, feemeth to be, that it is not an adi of the underftanding only, if it may be called fo, but of the will and affedions, as
including
Of Believing in Jcfus Ckrijli it^^
including all the difpofitlons which are necef- S e rM^ fary to a right and well grounded pcrfuafion, VII. fuch as a lincere affecflion to the truth, un- der the charadler of the truth, according to godlinefs, and an unprejudiced careful fearch^ in order to difcover it, and as including all the chriftian virtues in the root and princi- ple of them 5 it is fuch a receiving Chrift as determineth the heart to walk in him, fuch a believing in him whom we have not feen,- as to love him more than father, or mother, fuch a believing, though now wc fee him not, as filleth the foul with joy in hope of his glory ; in fine, it is a faith which purifietli the heart, and is made perfed: by works of righteoufnefs and charity, which are good and profitable to men, and which they who have believed ought to maintain, and will maintain, T'itus iii. 8.
This Icadeth us to a right underflanding of the gofpel doftrine of juftification by faith. Any one who carefully attendeth to the writ- ings of the apoftle Paul, will fee that he ful- ly aflerteth and laboureth to eflablidi it in oppofition to the Jews, who pleaded and hoped for righteoufnefs and acceptance with God, only by the works of the law, which he reprefenteth and cenfureth after this man*- ner, that they being ig7iorant of God's righte- O 2 cufnefs,
1 96 of Believing in Jefm Chrijl.
SERM.ouffiefSj and going about to ejiablijh their own
VII. righteoufnefs, have not fubmitted themfelves un^ to the righteoufnefs of God, Rom. x. 3. Their own righteoufnefs was their fulfilhiient of the ceremonial law, wherein they were fcrupu- loufly exadt, even to the minuteft circum- ftance of tithing mint, annife, and cummin, and the moft inconfiderable ceremony of washing pots, and tables. But if we conli- der the whole ftrain of the apoftle's dodrine in his epiftle to the Romans and Galatia?iSy where juftification by the law is fet in diredl oppofition to juftification by faith, in the blood of Chrift, and the former, or the pre- tence of righteoufnefs by works, pronounceth vanity on Chrift's death, that juftification by works, and by grace are utterly inconfiftent, the one eftablifheth our claim to a reward as a debt, the other utterly difclaimeth it, and excludeth boafting ; if, I fay, we confi- der this, it would feem that it is not only obedience to the ceremonial law, to which the gofpel doth not attribute our juftification, but the moral law alfo ; for as it is declared univerfally, that no fejh Jhall be jiijiifed by the taw, comprehending the Gentiles who never were under the Mofaic inftitutions, as well as the Jews ; and that becaufe by the law is the knowledge of fin, which certainly is to
be
Of Believing in Jeftis Chrijl. 197
be afcribed to the moral precepts rather than S e r m . the levitical rites ; fo it cannot be conceived ^^I* that the defign of chriftianity was to put the blood of Chrift in the room of the ceremo- nies, that faith in it fhould ftand only inflead of that claim to acceptance which the Jews had by their law, which is now abrogated j but rather that Chrift died to afcertain more fa- vourable terms for all men, of whatever nati- on, who (liall receive him, and fubmit to his law of faith. Since, then, as the apoftle fpeaketh, the law was fo weak that it could not give life, fince by an exadl conformity to it we could not hope to be accepted, it hath pleafed God, in the gofpel, to publiQi righ- teoufnefs by faith, through Jefus Chrift. But how are we to underftand this ? Not as if affent to the truth of the gofpel were fuf- ficient inftead of obedience to the divine pre- cepts, nor confident reliance on the obedience of Chrift, and the merit of his death and paf- fion, which is fo to be accounted ours, as if we had fulfilled the law in our own per- fons ; which is not as far as I can fee, any part of the gofpel notion of faith.
If we confider the general tenor of thefcrip- ture declarations on this fubjedt, it will appear, that God hath in great mercy to mankind offer- ed the forgivenefs of fins upon moft gracious O 3 terms \
198 Of Belie'ving in Jefiis Chrijl.
S E R M. terms j that inftead of infifting on an exa6t VII. conformity to his laws, as the condition of acceptance, which in a more perfect ftate of human nature, might have been highly rea-r fonable, he hath now in great compaffion, through Jefus Chrift, publifhed a new law, whereby the rigor of the firft is abated, and more favourable conditions are propofed. What can this in the nature of the thing be, but that a lefs perfect, even a lincere obedi- ence, is accepted, fuch as we are able in this ftate of infirmity to perform ? We are con- flantly taught by Chrift and his apoftles, nay, and by Mofes and the prophets, though lefs clearly, that of his mercy God faveth finners, and Vi''e are*to approach him with confidence, (indeed, in his grace) if our hearts condemn us not for infincerity, but with contrition, remembering our offences and failures. Con- fequently it is not any thing elfe inftead of obedience, any perfect righteoufnefs imputed to us by which we arejuftified, for then we iliould not have a requeft to the mercy of God for our acceptance, but a demand upon his juflice j and whatever obligation we might have to our furety, we (hould have none to pur judge, who would in that cafe be fup- pofed to have exacted the laft farthing, and
|o be pleafed only with an equiyaleifit or bet- ter
Of Believing in Jefus Cbrift, 199
tcr pi ice to hisjuftice, than what our utmofl: Ser M. punirtiment would be. And as thus the VII. fcripture reprefentation of our acceptance, that it is wholly of grace ^ Icadeth us to acknow- ledge that the terms of it are repentance, and a fincere though imperfecfl obedience, which I have already fliewn you are included in believing ; fo, if we confider the moral perfedions of God, they will direct us to the fame conclufion -, for if the Deity be infinitely good and holy, a lover of virtue or moral reditude, what can wc imagine he will ap- prove or accept in his reafonable creatures ; but the goodnefs of their affedions, and their behaviour, their integrity and conformity to his own moil: righteous nature and will ? Can it ever enter into our hearts, that he will diftinguirti them in his regards by coniider- ations entirely foreign to this, or reckon any thing to them as their obedience that is not really (0 ?
It is therefore what the apoftle calleth the oi?edience of faith, which is counted to us for righteoufnefs 5 that believing, as I have explained it, which comprehendeth all thofe good difpofitions and affedions which are neceffary to it, with its genuine fruits. Thus we {hall find the dodrine of the New Tefta- pient, upon the head of righteouihefs, con^ O 4 fiftent
20O Of Believing in Jefm Cbrijl.
Ser M. fiftent and uniform ; and the apoftles St. Paul VII. and St. James teach us in effe(ft the fame thing, when the one faith, that wearejuftified by faith without the works of the law ; the other, that a man is juftified not by faith only, but by works alfo. The former meaneth, that the obfervance of the ceremonial law will not render linners acceptable to God ; to this pur- pofe circumcifion availeth no more than un- circumcifion j facrifices, abftinence from cer- tain meats, and the obfervation of days, will never make any compenfation to the Deity for difobedience to his moral precepts, never make men worthy of his favour j not only fo, in this flate of imperfedion when all have finned and £.llen fhort of the glory of God, we cannot be accepted upon the terms of 2ijinlefs conformity to his law, but upon the condition of believing, that is, obeying the gofpel fincerely. Thus it is that faith and works ftand in dired: oppo- fition. But St. yames ]omtih them together in another fenfe ; that is, the works which are its genuine fruits, and which el fe where in fcripture are included in faith itfelf.
Having thus explained to you the duty of believing, or the commandment of God, that we believe on the name of his Son Jcfus Chrift^ we may from thence learn the nature and the guilt of that fin, which is called un- belief
Of Belirowg m Jcfiis CJorift. 20r
belief m fcripture, and fo often and feverely S e r m. cenfured. It is reprefented as a moft heinous VII. crime expoiing men to certain inevitable con- demnation, nay, and threatened to be punifh- ed with a peculiar feverity : To appoint fin- ners their portion with unbelievers is, in the language of our Saviour himfelf, to number them with and puniHi them as the greatefl offenders. In the firft place, that unbelief, if it meaneth a rejedling the gofpel, mufl arife not from meer ignorance, weaknefs of underftanding, and an incapacity of difcern- ing the evidence for chriftianity, but perverfe- nefs and depraved affedlions j fo our Saviour accounteth for it when he pronounceth that awful fentence, John iii. 18. He that beJievetb not is condemned already^ that is, he (hall cer- tainly fall under a remedilefs condemnation j he immediately explaineth it at the 19111 verfe, and this is the condemnation^ that light is come into the worlds and men loved darknefs rather than light, becaufe their deeds were evil. This was the cafe of the Pharifees, whofe obflinate rejedion of the gofpel proceeded from the attachment of their hearts to their vice, and from the wickednefs of their lives. The cafe of thefe mud be extremely different who never heard of chriftianity, and, in proportion, of thole who never had it fairly
and
202 Of Believing in Jefus Chrtjl.
SERM.and reafonably propofed to them, but in a
VII. very imperfed: manner, and difguifed and mif- reprefented through the erroneous opinions, the foolilh comments, or, as the apoftle fpeak- eth, by the Jleight of men ivho lie in wait to deceive. The righteous judge of the whole world will not condemn men for not believ- , ing what they had not the means or the ca- pacity of knowing, and he will make mer- ciful allowances for the difadvantageous and abfurd manner in which it was fet before them ; but for fuch as are difjnclined, and difaffeded to the dodrine according to godli- nefs, and becaufe it thwarteth their vicious appetites, therefore rejedl it, there is juftly referved a terrible condemnation j thefe are the unbelievers againfl: whom our Saviour pronounceth his awful fenteiice.
2dly, Unbelief, as it is ufed in fcripture, fignifieth an obftinate difobedience j it is the guilt of them who know the truth and aflent to it, having a form of godlinefs, or a re- ligious profeffion, yet deny the power of it, living in contempt of the chriftian laws ; as the apoftle fpeaketh, ferving divers lujis and pleafureSj living after the fiejh^ detaining the truth in iinrighteoufnefs^ and being ahominabky dijobedient^ and to every good work reprobate^ That this is the fin of unbelief, appearetl^
from
Of Believing in Jefus Chriji, 203
from the account already given of faith; for Serm, if it confifteth of all good, pious, and vir- VII. tuous affections, then unbelief, which is di- redtly contrary to it, implieth the want of thefe, or the oppofite difpofitions ; and that in this fenfe the facred writers ufe the word is plain from many inftances, particularly in the third and fourth chapters of the epiftle to the Hebrews, where the apoftle treateth large- ly of the cafe of the Ifraelites in the wilder- ncfs, fetting the example of their fin and punifliment before chriftians for an admonir tion. The guilt charged upon them is un- belief; but, furely, that was not open re- jedting of the revelation which was given them, for as they had very convincing evi- dence of it, they profelTed their affent to it, though they were unftedfaft and perfidious in God's covenant ; their guilt was difobe- dience to the moral law, the rule of piety and righteoufnefs. At the 1 7th verfe of the third chapter to the Hebrews, it is faid, God iiuas grieved with them that had fmned, whofe carcafes fell inthewildernefs'^ and at the i8th verfe the fame perfons are defcribed thus, they believed not, and therefore God fwore in his wrath that they f}:ould not enter into his refl. At the 2d verfe of the 4th chapter, it is faid, the word f reached did not }rofit them^ not be-
204 Of Belie-ving in Jefus Chrijl,
Serm./w^ uiixed with faith in them that heard it -y VII. and at the nth verfe, we are exhorted to labour that we may enter into his reji^ left any man fall after the fame example of unbelief And, in general, the apoftle giveth this direc- tion, chap. iii. ]2. Take heed, brethren, left there be in any of you an evil heart of imbe^ lief in departing from the living God -, which iheweth the malignity of that fin, and how comprehenfive it is, for it taketh in all the ways of departing from God, and they are very various.
It remaineth now, my brethren, that we make an application of all this to ourfelves, and indeed there is nothing which concerneth us more. To us the word of falvation is fent, and we have received this commandment, that we believe on the name of the fon of God-, let us try what obedience we have given to it. Itconfifteth chiefly, not in the exercile of the underftanding any farther than as we are obliged to ufe diligence that we may know the truth j but in the affedlions and difpofitions of the heart, in a fincere love of the truth, and that univerfal purity to which it tendeth to form the tempers and the con ver fictions of men. Let us examine whether thefe are the prevailing difpofitions of our minds, and ule proper endeavours to get our defedls in them
amended j
Of Believing in Jcfus Chrift. 205
amended ; for that is indeed to build up our- S e r m, feives in faith ; and let us, fince vvc believe, VII. be careful to maintain good works, and add to the faith which we profefs, virtue, know- ledge, temperance, patience, godlinefs, and charity : Thus fliall we glorify our heavenly Father, whofe name and dodtrine is blaf- phemed among infidels by the impiety and wickednefs of his profelTed fervants ; thus {hall we do all the honour we can to the holy Jefus, the author and finifiier of our faith, our Mailer and Lord, and adorn his doc- trine in all things j thus fliall we lay up a good foundation for ourfelves againft the time to come, and our hearts not reproaching us for unbelief, that is, hypocrify and difobedi- ence to the gofpel, while we profefs to be- lieve it J we (liall have confidence towards our great Judge, and not be ap:amed before him at hii appearing.
S E R-
[ 206 ]
SERMON VIII.
Of Inability to do Good arifing from Vicious Habits.
JEREMIAH xiii. 23.
Can the Ethiopian cha?jge hisjkin, or the leo^ fard his/pots ? then may ye alfo do good that are accujiomed to do evil.
S E R M /\ ^ nothing is more nccefTary to a ratio-t- VIII. XjL nal condu6l, and to our purfaing the proper ends of life, as becometh intelligent creatures, than to enquire into the various capacities and fprings of a(5lk>n, which are in our nature, how far the exercife of them de- pendeth upon our own power, and choice, and how it ought to be dire<5ted ; fo the na- ture, the force, the forming, and regulating of habits, have an important part in this in- quiry, becaufe it is certain habits have a very great fhare in governing our pradice.
By a habit, I mean a difpofition to ad: af- ter a particular manner with eafe, dexterity, and pleafure, acquired by frequently repeat- ing
Of Inability to do Good, &c. 207
ing the fame acftion. We can none of us be S e r m. fo much Grangers to ourfelves and to man- VIII. kind, as not to know the truth of the fad which hath been aflerted concerning habits ; we find them in our felves, and we plainly difcern them in others ; we know that men once difinclined to a particular kind of adtion, and who performed it very awkwardly, if they attempted it at all, have afterwards, by cuftom, attained to a facility in it, and a fondnefs for it. And we know that a de- fire to fome things is formed and raifed to great vehemence by habit, as well as that ability and Ikill is acquired in exercifes either of the body or mind. Scarcely is their any of our powers, or infiinfts, v/hich is not ca- pable of improvement in this way : the eye by a proper,, cuftomary, but at the fame time voluntary diredion to its objedl, be- cometh more fkilful in its difcernment, and thereby bringeth various entertainment to the mind : the ear, by an habitual attention, learneth more accurately to perceive the dif- tindlion and harmony of founds; the tafte bc- cometh more delicate and refined j the un- derftanding groweth up to maturity and ftrength, with pleafure in the exercife of it, by a diligent and well conduced application ; the lower affedions become immoderate by
I indulgence >
2o8 Of Inability to do Good
Serm. indulgence} paffions grow furious; and on VIII. the other hand, the beil afFedions alfo are ftrengthened by ufe. Befides all this, in ma- ny cafes, habits are not only to be confidered as acceflaries, confirming, and encreafing the tendencies of nature, they are often the fole principles of adion 3 that which men had no natural determination to, but were perfedlly indifferent about, by cuftom becometh plea- fant, nay, they are vehemently inclined to it. If we confider the conftitution and flate of man in this world, we fhall be convinced that this appearance is very fuitable to the ends of it, and therefore wifely ordered by defigning providence. We are born in a ve- ry weak imperfedl condition, with a remote capacity of ading the part which is appointed for us, but we grow up to an immediate fit- nefs for it by degrees, our direding and adive powers, advance gradually to their maturity. On the part of our bountiful and wife crea- tor, we are furnifhed with every thing which is needful and convenient for our ftate of ex- iftence ; we have the neceflary fenfes, in- ftinds, underftanding, and affedions, and providence fupplieth us with the proper ob- jeds of all thefe powers, and the proper ma- terials for improving them. Now, what could be more fuitable than that fuch crea- 3 tures
arlfing from vicious Habits. 209
tures fliould arrive to the perfedt ufe of their S e R m. faculties by the exercife of them, and that the Vlll. ends and enjoyment of hfe fliould fo far de- pend upon themfelves, that they fliould finifli their own qualifications for their voluntary works, and, by pradice,'jhat manner of a6t- ing become pleafant to them which they chufe. A great deal of our knowledge of the world which may be ufeful to our felves proceedeth from obfervation and experience ; and that knowledge diredteth the bufinefs of life in a much larger extent than the original infliinfts of nature could do of themfelves, and without fuch afliftance. It is their ob- ferving the convenience to themfelves, which arifeth from them, that putteth men upon learning arts and fciences, and it is an ad- vantage, that ufeful labour by habit is made pleafant and eafy. But the more extenfive the influence of habits is, the more do they require our attention, the rather becaufe the very being of them, and their ftrength and influence depend upon our felves. For our original deflres we are not accountable, they are not wholly fubjed: to our own choice ; but the propenfities contrad:ed by our own voluntary ads are diredly imputed to us, whether they be good or bad. As habits, or rather a capacity of them, and mans being VgL. IV. B fubje(fl
^lO Of htability to do Good
SERM.fubjecft to them, properly belongeth to ths VIII. human conftitution, and is worthy of the wifdom, and goodnefs of its author j fo, like other things in our imperfect and mutable flate, it is capable of being abufed to evil ; our greateft perfection of virtue confifteth in good habits, and is attained by conftant prac- tice, and the greateft w^ickednefs men fall into, is by accuftoming themfelves to do evil. It is this latter my text leadeth me to confi- der, and the prophet reprefenteth it in fa ftrong terms, as if vicious habits rendered men wholly impotent to good, as uncapable of it, as a creature is of changing its very nature. Can the Ethiopian change his fkin, or the leopard his fpot ? I will in this dif- courfe,
Firji, Confider and endeavour to explain the nature of evil habits, particularly the tendency of them, to render men indifpofed to moral goodnefs.
Secondly, Will fliew you in what fenfe the dodlrine of the text is to be underftood, or that difdbility to do good, which is con traded by being accuftomed to do evil.
thirdly, dired you to the proper applica- tion of it.
Firfl,
tirifing from 'vicicus Habits. 2 1 1
F/r/?, To explain the nature of evil habits, S e r m. particularly the tendency of them, to render VlII. men indifpofed to moral goodnefs. I ima- gine that attending to a particular inftance of this kind will give us a true notion of evil habits, fo far as to anfwer the prefent deiign, as ealily as any method which can be taken for explaining them. The inflance I il:iall mention is of pure habit, that is, the difpofi- tion to evil, though in fome very prevalent is no otherwife to be accounted for, than from mere cuftom; it is that of profane fwearing, which we all know is fo cuftoma- ry with fome, nay, with great multitudes of men, that they do not, and themfelves fay they cannot, forbear it, in their common converfation. I fay, it is an inftance of pure habit, becaufe no reafon for it, nor induce- ment to it, can be allowed to have any foundation in nature. It is otherwife in fome vices J to intemperance, a very vicious ha- bit, there is a temptation in nature ; by im- moderate indulgence, the natural appetite is heightned and enflamed ; other vices aUb confift in excefs, or they are, through cuf- tom, an overgrowth of natural affedions and paffions : but to this there doth not ap- pear any tendency in the human conftitution. On the contrary, impiety or irreverence to
P 2 the
2 r 2 Of Inability to do Good
Serm. the name of God, which is the evil of rafli Vlll. fwearing, is naturally fhocking to the mind of man, till cuftom wears off the horror of it. I believe it is fo with the generality of men, except thofe whofe education hath been fo wretchedly unhappy, that ill example pre- vented all reflection and good fentiments in them, and they were taught prophanenefs as foon as they were taught to fpeak. But ma- ny who have been bred up in the fear of God, and afterwards turned to this irreligi- ous pradice, know that their firft effays in it were uneafy to themj and when they firfl took God's name in vain, it was with fecret reproaches of their own heart, and a dread of his difpleafure, though perhaps they have fince got the hardinefs to laugh at this as a childifli prejudice.
In this inftance we may obferve two things which will help us to underfland the influence of evil habits. Firfl:, a great pro- penfity to adtion. An hungry man is not more prone to eating, nor a thirfl:y man to drinking, than the perfon who hath been long fo accufliomed is to profane fwearing. There is not the fame uneafy fenfation to de- termine him as accompanieth appetites, which is the cafe likewife of other natural fprings which fet our active powers a work 3 but the
like
arifing from vicious Habits. 213
like pronenefs there is to do what the habit S er m. prompteth to. Perhaps, there may be alfo J^ fome confufed regard to the original defign of an oath, which is a folemn atteftation of the fpeaker's veracity, to gain credit to his aflbrtions, and to confirm his declared pur- poles to be afterwards executed ; and in this cafe the paffions of men give a greater force to the habit, which is matter of common obfervation ; but the mere cuftom itfelf pro- dnceth the effed without any thing added to it, and they who have given themfelves the protane habit fall into this fin as readily as if it were even natural to them.
Secondly, Cuftom fupplieth the place of reafon, which is not at all atten^d to. It is very natural for us, and upon ^fledion it muft appear very fit, to enquire into the arounds upon which we adj when any diing new and unaccuflomed is propofed, we muft fee fome evidence of truth, and fome motives of adion, to determine our affent and engage our compliance -, but when habits ob- tain,^his is overlooked, and there is no fur- ther fearch for reafon. It muft be acknow- ledged a great weaknefs in the human mind, but there is nothing more certain in fad, that points of belief early and frequently in- culcated gain an affent, which is tenacioufly p ^ adhered
214 Q/" inability to do Good
S E R M. adhered to without reafon, nay, againft the VIII. cleareft evidence. How zealous are men for opinions which they never examined, but received them by tradition, imbibed them before they were capable of making a fair rational enquiry, and have been long accuf- tomed to believe them ? It is this which gi- veth fo deep a root to mod abfurd errors in religion, and commonly the more abfurd they are, the more obftinately they are maintain- ed, fo that all attempts to refute them, and introduce more juft and reafonable principles, are not only ineffectual, but provoke the higheft refentment, and are oppofed with the utmoft violence. It feemeth that we are li- able to paffive as well as to adlive habits; the effect of the latter is a difpofition to ad:, and promptnefs in adtion ; the effed of the other is an adherence to the conclulion, or the point of belief, without regard to the orounds of it. Applying this to the inftance before mentioned, the cafe of the prophane fwearer flandeth thus, cuflom inclineth him to the wicked pradice, maketh him as readily fiill into it as if it were the natural operation of his adive powers, and cuflom maketh him forgetful or infenfible of the finfulnefs of it. Aik any man who is addided to this im- pious pra;^ice, why he doth it } if he is
good
arifmg from vicious Habits. 215
good natured enougli to hear the enquiry S e r m. without impatience, as fome are, he will give Vlll. no other anfwer than that he hath got fuch a habit, he doth it without defign or fo much as thinking of it. Aik him further concern- ing the reafon of it, and put him in mind of its finfulnefs, you will find that cuftom hath alfo prevailed againfl the fenfe of evil, and in- troduced an opinion of its innocence : Per- haps having nothing to fay in juftification or excufe of the pradice, he may drop fuch ge- neral words as thefe, if it be a lin, I am forry for it, or God forgive me j but after all it is extremely difficult to fix a convi6lion of guilt, which is principally to be attributed to the influence of the evil habit» This cer- tainly muft be a furprifing appearance to a man that confidereth human nature abflrad:- ly. Is it not ftrange that a rational being fliould be fo hardened againfl: reafon as to maintain an opinion for which he hath no pretence of argument ; or at leafl: be infenfi- ble of a truth fo clear, againfl: which he hath no colour of an objedion ? But if we look into the world, and confldcr men as they adually are, we fhall find multitudes of pa- rallel inftances, nay, inflances where the force of cuftom goeth much flirther, even to make men believe things moft abfurd and P 4 bar-
zi6 Of Inability to do Good
Serm. barbarous, and which mufl obvioufly appear VIII. fo to plain unprejudiced reafon, being evi- dendy contrary to the firfi: principles of hu- manity ; I fay, to make them believe fuch things not only innocent but laudable. Take the habit of fuperflition for an example: What cruelties hath it produced, quite ex- tinguifhing humanity itfelf ? In many coun- tries m^en can without relenting, nay, with pleafure, fee their fellow creatures racked, tortured, burned alive, for pretended falfe opinions in religion. Afk them, is it not inhuman to treat any of mankind in fuch a manner ? No, an unexamined cuftomary bigotry hath quite' effaced reafon and natural affed;ion, and made the fuperftitious believe, not merely that the practice is innocent (which the profane fwearer thinketh, at leaft will not be fenfible of the contrary) but that it is highly commendable as pious zeal, and very acceptable fervice to God.
If habits prevail fo far, even againft nature, as to reconcile men to impious irreverence for the name of God, and to horrid barba- rity againft their fellow creatures, contrary to the plaineft dictates of human reafon, it is no wonder their force is great where nature itfelf hath led the way, and there is a con- curring or a previous temptation from what
the
arijing from 'vicious Habits. 217
iht apoftle James calleth the luftof the heart. Ser m. It hath pleafed God fo to order our condition VIII. in this world, that we are tempted from within as well as without ; there are oppo- fite tendencies in our conftitution, and though we have fufficient motives to virtue, yet it is not to be pradifcd without difficulty : But cuftomary indulgence Tuper-addeth a great weight to appetite and paffion, and habit maketh fin much the more eafily to befet us, not only inclining us much more to the prac- tice of it, but darkening the mind and har- dening it into an infenfibility of evil.
From what hath been faid, we may fee, which I principally intended to {hew under this head, and is diredly to the purpofe of the text, the tendency of evil habits to in- difpofe men for moral goodnefs, or to render them unqualified for, or unable to pradife, the virtues contrary to thefe evil habits : And it confifleth in thefe two, inclining them to continue the ill practice they have been ac- cuflomed to, and defeating the befl means for their convid:ion and reformation. No habit leaveth a man in a flate of indifference, it putteth a flrong bias upon his mind to a(5t according to its direction, as experience fhew- eth in innumerable inflances, and in the mofl ordinary affairs, and even amufements of life ;
how
2 1 8 Of Inability to do Good
S E R M. how naturally and eafily do we fall into the Vill. beaten track, and hold on the accuftomed 'courfe, though our reafon difcerneth no im- portance in it at all ? Nay, by the influence of habit, trifles are magnified into matters of great moment, at leaft they engage the de- iire, and determine the active powers as if they were, fo that we find it very difficult to break them oflF. Again, the only rational way of reclaiming men from ill pradices is, by convincing them that they are ill, and that they muft be attended with unhappy confequences to themfelves : But it hath been obferved, that the effe6t of habits is to darken the underftanding, to fill the mind with pre- judices, and to render it unattentive to rea- fon. Flow then {hall they that are ac- cuftomed to do evil learn to do well, fince they are biafed againfl it, being expert in the contrary praftice, and fince they have made themfelves in a great meafure uncapable of in- ftrudion ? 1 come in the
Second place, to confider particularly the dodrine of the text, and how we are to un- derfland that difability to do good which is contracted by being accufi:omed to do evil. The prophet exprefi^eth it very ftrongly, com- paring the condition of habitual fmners in the
very
arifing from 'vicious, Habits. 2 1 o
very point of their converfion to a better life S e r m. and courfe of adtlon, to a ftate of nature VIII. which is uncapable of any change from within. Now, if this is to be taken ftridly, and tliat the impotence to good is abfolute and total, the confequence is that finners will be altogether abandoned to their wicked courfes ; for there is no remedy : At leaft whatever God may do by an extraordinary interpofition, as he can alter the nature of things, all remonftrances againft: their vicious prad:ices, all exhortations and perfuaiives to amendment, are entirely needlefs and to no purpofe ; for how vain would it be to bid the Ethiopian change the colour of his fkin, or the leopard his fpots. But that we are not to underftand it in fuch a manner, that the parallel is not to be carried quite fo far, and that the impotence is not total nor equal to that which is natural, v^^ill appear from the following confiderations.
Firft, where there is a total difability, and equal to that which is natural, there can be no guilt. It is contrary to all our notions of right and wrong to carry moral obligations fo far. Will any one fay that it is a fin for a man not to do what he hath naturally no power to do, that he doth not change his conflitution or the colour of his Ikin ? But in
this
220 Of Inability to do Good
SeRM. this cafe, evil habits, fo far from taking away
VIII. the guilt of the fins which are committed in purfuance of them, they aggravate it 'rather, and render the finners obnoxious to a more fevere puniihment. This certainly is the meaning of the text, for the fcope of the whole chapter is to reprefent the heinoufnefs and aggravations of the peoples iniquity, and, therefore, in the name of God to threaten with extraordinary punifliment. To this purpofe is the emblem of the Girdles fo marred, as to be good for nothing, and the threatening of aftoni{hing and confounding judgments, producing an infatuation like drunkennefs. The prophet, therefore, earn- eftly calleth upon them to hear and give glory to God, by humble confeffion and re- pentance, the only way to prevent their ruin ; he telleth them, he would himfelf mourn for their incorrigible obftinacy and their mifery ; and immediately after the text, addeth the following declaration in the name of the Lord, therefore will I fcatter them as the Jiubble which paffeth away by the wind of the wildernefi ; this is thy lot^ the portion of thy meafure Jrom me, faith the Lord^ becaufe thou haft forgotten me and trufled injalfl:ood. All which plain- ly iheweth, that their wickednefs is aggra- vated, not leffened by their cuftomary evil
doing,
ariftng from vicious Habits. 221
doing, and therefore the inability here fpoken Ser m. of is not natural but moral only. If we ^^^\ confider the reafon of the cafe, it will appear at firft fight very ftrange to afTert, that men fhould, by a repetition of criminal ads, dif- charge themfelves from the obligation of their duty, and the more frequently they tranf- grefs thereby become the more faultlefs. But there is nothing elfe in a cuftom of doing evil than a frequent repetition of fmful adls. Let us attend ferioufly to what paffeth in our own minds upon a review of our offences, and the ftate into which they bring us with refpea to the judgment of God, for that is the furefl: way we have to judge concerning the quality of our adions, and according to the fentence pronounced by confcience, fo may we exped the decifive judgment of the fupreme tribunal will be. If oitr hearts con- demn us, God is greater than our hearts, and knoweth aH things j // cur hearts cottdemn m not, then have we mifidence towards God- Now, it is certain no man ever did, or pof- fibly could, think himfelf the lefs guilty for an ill habit, but the more. It may indeed render him more difinclined to reflea, and more unattentive and averfc to the light which maketh manifefl: his evil deeds ; but if he doth refiea: at all, and he may fometime find - it
222 Of Inability to do Good
SERM.it inevitable, and if that light breaketh in VIII. upon him whether he will or not, the cuflo- mary commiffion of fins and the frequent re- petition will make them appear the higheft aggravation of his guilt, becaufe he cannot help being confcious that they were always his own voluntary ads. If it be fo, the con- fequence is, that the impotence to good, con- tra^fled by vicious habits, is not equal to a na- tural impotence, nor is to be fo underflood by us. Let us never entertain a thought fo in- jurious to the honour of Almighty God, the fupreme ruler and judge of the whole earth, as that he requireth of his creatures, what it is abfolutely impoffible for them to perform, or that he will puniili them for what they were utterly unable to do. This unjuft imputation is reprefented by our Saviour in his parable of the talents, as cafl upon his proceedings in judgment by the flothful and wicked fervant, that he is aiijlere^ reaping whert^he did .not foWy and gathering where he did not Jlraw: But the wicked, who maketh fuch an impious pretence, (hall be condemned out of his own mouth, his plea iliall be turned upon him, and he fliall be forced to witnefs againfl himfelf : particularly, men muft be felf-con- demned in alledging that they are excufable from the impotence contracted by bad habits^ 1 becaufe
arifmg from vicious Habits, 223
becaufe they know in their hearts, that every S e r m. ftep of their progrefs to the moft confummate VIII. ftupidity, is voluntary j and that all the in- ftances of their hardened wickednefs are the cfFeds of their own choice. Secondly, That the difability of habitual finners to do good, to alter their courfe, to forfake their wicked practices, and do that which is lawful and right, is total and abfolute, equal to the in- capacity of creatures to change their very na- ture and conftitution, fuch as the Ethiopian changing his fkin j this is contrary to fa(5t and experience. It is very well known in a mul- titude of inflances, that men by ftrong refo- lutions, and a vigorous exertion of the na- tural force of their minds, have actually con- quered very inveterate habits, and turned to a quite different way of living. Some re- duced to extreme poverty by their idlenefs and vices, and finding themfelves upon the point of ftarving, have formed in their diflrefs llrong purpofes of future honeft and fober induftry, which they executed with fo much vigor, as to find the effed:s in their happy re- covery to an eafy and reputable condition in life, and to a virtuous (late of mind. Others brought to the very gates of death by in- temperance and excefles, have been reftored to health by a rcfolved abftinence. Now, 3 ^ the'e
224 ^f In'^^il^ty to do Good
S E R M. thefe habits of idlenefs and debauchery are
Vlll. as difRcukly reformed as any other, and mul- titudes have periflied by them. There are violent temptations to them -, cuftom hath as great a force as in any other cafe, and na- ture joineth with it, which it doth not in many -, thefe vices darken the underftanding and enervate the mind, yet even they have been adlually overcome. No reafon therefore can be given vi^hy the mind may not, by a peremptory refolution, break through the op- polition of any evil habit.
The inftances I have mentioned are of reformation effeded by the ftrength of tem- poral motives, by the feelings of pinching poverty, languifhing bodily diflempers, and by the fear of death ; and one would think the motives of religion as flrong. However that be, what I aim at at prefent, is only to {hew the innate force of the mind itfelf, to conquer bad habits, whatever the conlidera- tions are which determine it to exert that force. ' But that the event doth not altogether depend upon the flrength of the motives which are oppofite to evil cuftoms, is evi- dent from the cafes already referred to. Sup- pofe two men placed in exadly parallel cir- cumftances, both, for example, in extreme want, as the confequence of floth or of riotous 4 living
urifwg from 'vicious Habits. i.2^
living, confirmed by a long habit; one ofSERM. them meanly dejeaed fliall yield to his ap- VIII. prehended ill fate, and without looking for ' a remedy, which he thinketh utterly hope- lefs, fufFereth himfelf to be carried down the flream of his accuflomed paflion to his de- ftrudion ; the other (heweth himfelf a man, and being fully fenfible of the urgent neceffity, armeth himfelf with courage to encounter all difficulties, and with hope to furmount them. Suppofe, again, as in the other cafe, two men languifliing under dangerous diftempers contradted by luxury, and abflinence is the only remedy j the one from a juft way of thinking, having fortified his mind with in- vincible refolution, fubmitteth to rules, and however uneafy i^ may be for a time, denieth his appetite, whereby he getteth the better of his former ill habit, and at laft his health is re-eflablifhed ; the other with a reproach- ful and unmanly weaknefs, though he is told and hath the greateft reafon to apprehend what the confequence will be, continuing the flave of his brutifli inclination, indulgeth it, and by it perifheth. You fee then where the difference lieth, that it is in ourfelves, and what that impotence is which arifeth from habits, that it is no more than irrefolu- VoL. IV. CL t'^on
2 26 Of Inability to do Good
SERM.tion which is properly the fault of the mlnd'^ VIII. and to be charged wholly upon it.
Now, apply this to the cafe before us, the cafe of men far gone in impious and immoral courfes; by ill cuftoms they have contraded difeafes of mind, th€ virtuous afFedions are weakened exceedingly, paffions are become exorbitant being ufed to no reftraint, their fenfual delires are grown to an impetuous Vio- lence, and their indifpolition to good is heigh- tened into inability. But what is this inability ? nothing but irrefolution, which was not only criminally contradled, but continueth to be dire(5tly and properly their own fault, and ftill the farther it proceedeth the more culpable they are. I acknowledge it is difficult for fuch finners, they have made it difficult for them- felves to repent, in the fcripture fenfe of that word, that is, to be renewed in the fpirit of their minds, to break off their habitual fins by righteoufnefs and a thorough amendment, pradifing the oppofite virtues j but this doth not ceafe to be their duty, nor doth it ceafe to be in their power. What hindereth ? when we have faid all we can of our impo- tence to good, it amounteth to no more than inattention, and want of refolution 3 and what js there in the power of the mind, if attention an-d refolution be not ?
Ihe
arifwg from 'vicious Huhits, 227
The fcriptures, in many other declarations, Se rm* as well as in my text, reprefent the condition VIII. of men, by cuftomary finning, as very de- plorable and extremely difficult to be cured* Sin growcth daily ftrongcr in them, acquiring the force of a law, or a dominion by which they are held in bondage ; their vicious defires become more impetuous j their judgment of moral differences is fo corrupted, that they put good for evil, and evil for good ; their confciences are feared, being paft feeling, they give themfelves up to lafcivioufnefs, to work wickednefs with greedinefs: the cpoHiIe Paul faith of the unconverted Gentiles, that they were dead in trefpaffes and lins j Ephef. ii, T. and St. Peter, concerning feme decei- vers in his time, who had the advantage of better inftrudtion, but wickedly ncgle(5led it, that they ^were the fervants of corruption^ and exprefsly, that they could not ceafe from fin, 2 Vet. ii, 14. Nay, to fet the indiipofition of fuch finners to goodnefs, in a ftronger light, it is fometimes fo reprefented in fcripture, as if the obfdnate depravity of their hearts were the intention and effed:s of the divine pro- ceedings towards them. To this purpofe, is that remarkable prophecy of Ifaiah, chap. vi. 9, 10. frequently applied in the new tefta- ment to the Jews, who were hardened in 0^2 their
228 Of Inability to do Good
Serm. their difobedience to the Gofpel j tell thts VIII. people, hear ye indeed but under ft and not,, and fee ye indeed but perceive not ^ make the heart of this people fat, and make their ear^ heavy, and fut their eyes, lefl they fee with their eyes, and hear with their ears, and under- Jiand with their heart, and convert and be healed. And Mofes in Deut. xxix. defcribing the obduracy of the Ifraelites in the wilder- nefs, that they had not been reclaimed from their rebellion, by all the ligns and wonders which had been wrought before their eyes, feith at ver. 4. lihe Lord hath not given you an heart to perceive, and eyes to fee, and ears, to hear unto this day. But the meaning of all this, is not as if there were a natural im- poffibility of the converfion of Sinners, and their returning to a better mind and better life ^ much lefs, as if any thing were omitted or done on God's part to hinder their amend- ment, for he is always willing that men fhould repent, and ready to give them all neceffary afliftance in order to it : the delign is only to fhew that iinners, by being aceuftomed to evil, are fo deeply engaged in their wicked Gourfes, that it is extremely difficult to reclaim, them, and that whatever God feeth fit, as the wife and good moral Governor of the world,, in order to their reformation,, they are un- 3 happily
arijingfrom vicious Habits . 229
happily difpofed to abufe, fo as to make It the S e r m, occafion of their greater obftinacy. But it is VI J I, plain that the fcripture flill urgeth them to amend, and ufeth many exhortations, and powerful perfuafives to that purpofe, which fuppofeth a pofTibility of fuccefs, otherwife they would be in vain, and could hardly be reconciled to the wifdom and goodnefs of God, and they have been fuccefsful in fome inftances. Nay, and thofe reprefentations I have mentioned, as they ftand in the places referred to, are defign'd aggravations of guilt delivered in the way of reproof, to try if pof- fibly the minds of finners could be deeply affeded, and fo prevailed with, to exert their power, for their own amendment.
The proper application of all which hath been faid, is to habitual finners. They are of various forts j fome are addid;ed to cuflo- mary debauchery, to rioting a?jd drunkefinefs, as the apoftle exprefleth it, to chambering and wantonnefs, either in a more open and pro- fligate, or in a more fecret manner, under the hypocritical profeffion of religion j fome have contraded habits of profanenefs, others of in- juftice. But whatever the particular vice be, (one is mortal as well as another, and he who cuftomarily offendeth in one point, is guilty of all) they will find their condition defcribed,
Q.3 ^"
230 Of Inability to do Good
S E R M. in the account which hath been given of evil ^^11- habits, and the tendency of them to indifpofe men for doing good. Are not you fenfible that the predominant fin, by being often pra- ftifed, hath got a deep root in your affedtions ? according to Zophar's elegant fimilitude, Job XX. 1 2. though wickednefs befweet in his mouthy though he hide it under his tongue 3 though he fpare it andforfaketh it not^ but keepeth it ftill within his mouth. Another unhappy effe(5l of this indulgence, which you will undoubtedly find in experience if you confider it, is, that your fenfe of the malignity of the iin, which you are accuflomed to, abateth ; you will by degrees think it lefs and lefs heinous, till at laft there appeareth in it little or no harm at all.
What then ? can they who are fo accuf- tomed to do evil, not at all learn to do well; muft they be fuffered to go on in their evil ways without being urged to reform ; and is it in vain for them to take any fleps to- wards their own amendment ? If it be fo, they mufl: perifh j for, according to the plain tenor of chriflianity, any one fin obflinately peril fled in will deprive us of falvation 3 and ^ thorough fubje(5lion of mind to any one vicious habit, and continuing in the pradice of it, is what the gofpel calleth a flate of
unbelief^
artfmg from vicious Habits. 23 1
unbelief, impenitency, or difobedience, which S e r m. excludeth the finner from the kingdom of VIII. God. But the cafe is not fo defperate ; there is yet hope concerning the vvorfl of men ; God waiteth to be gracious to them, unwil- hng they fliould perifli, if they are difpofed on their part to fubmit to the remedy which his mercy hath provided. The firft point to be gained, and indeed a very im- portant one, is, to bring them to ferious at- tention. This mud be acknowledged to be difficult, for the natural tendency of indul- gence in any evil way, is to make men thoughtlefs ; they are, as the pfalmill: fpeak- eth j like the deaf adder that Jioppeth her ear mid will 7iot hearken to the 'voice of the char* mer^ though he charm ever fo wifely. But at the fame time nothing can be more inex- cufable. Is there any thing more becoming rational creatures than to confider what part js proper for them to adl, and what will be the confequences of their own condu(5l? can they poffibly have any fatisfadion of mind or be juftified to themfclves in a flu- pid carelellhefs about the quality, and event of their own adlions ? and muil: not reafon and confcience inwardly reproach them for a refolved continuance in negle(5ting to bear their voice ? If we muft ftop here, and that (^4 accord-
2^2 Of Inability to do Good
Serm. according to our Saviour's account of them, VIII. men have no ears to hear, that is, no im- preffion can be made on their minds, and they cannot be prevailed v^^ith to give a fe- rious attention, their condition then is ex^ tremely deplorable : all the powerful perfua- fives of the gofpel are loft upon them, the free oifers of pardon and falvation, themoft affedionate invitations to repentance, and the threatenings of divine vengeance againft the impenitent ; he that is filthy is like to be filthy ftill, and to meet with the recom-^ pence which is due to his obftinacy. Only let it be remembered, that the negligence and the ignorance which proceed from an affedted inconfideration can alleviate no fault, po mifery, can neither make a mans omif^ fions or adlions lefs criminal in themfelves, iior fit the eafier on his mind when he re^ vieweth them, becaufe this is fo obvioully inconfiftent with the firft and moil evident obligations we are under as intelligent be-
ings.
But I will make a more favourable fup^ pofition, namely, that you are felicitous about your ftate, that you are fenfible you have ad:ed very foolifhly, and very wicked- ly in the habitual practice of fin, and there- by made yourfelves unliappy : but you are
afraid
arijing from 'Vicious Habits. 233
afraid it is too late to think of amendment j S e r m. you are too far gone in vitious habits to un- Vlll. learn them now, and turn to the contrary virtues j you have been accuilomed to do evil, and cannot learn to do v^^ell. I have endeavoured to fliew you that the principle is falfe J that the inability to do good con- traded by bad habits is not natural, but mo- ral, and at laft when it is thoroughly exami- ned, amounteth to no more than unwilling- nefs, or irrefolution. If you are heartily fo difpofed you may yet become new creatures ; you may concerning the former converfati- on put off the old man^ and put on the neiv. You may, as the prophet exhorteth, Ifaiah I. 16. WaJJo you and make you clean, put a- way the evil of your doings, ceafc fo do evil, and learn to do well; or as the fame thing is expreffed, Ezek, xviii. 31. Make you a new heart. It is not in vain that God com- mandeth finncrs to do fo, nor doth he mock their impotence, by requiring impoflibilities. Put on ftrong refolution, as men prefled by extreme neceflity, and having your all at ftake, exert the utmoft force of your minds, as impatient of an ignoble fervitude, which you are refolved at any expence to fliake off, and contending for a glorious liberty, for the empire of reafon and confcience, for the
true
2^4 Of Inability to do Good
Serm. true perfection of your nature, and for a
VIII. glorious immortality. Submit to the faluta- ry pains of repentance and crucifying the flefh : though your vices be dear to you as a?i eyCy or an hand, according to our faviour's allufion, yet be content to part with them for faving life, for faving your fouls, for on no other terms is falvation to be obtained. Confider for your encouragement the grace of the gofpel, wherein you have not only ftrong motives added to thofe of natural re- ligion, which fhould animate you to the ex- ertion of your utmoft power, but gracious afTiflance freely offered. God is ready to do all that is fit to be done on his part, as the wife and good governor of moral agents ; and for the purpofe of reclaiming finners, he hath expreflly promifed to give the holy fpirit to them who afk him -, which affifl:- ance, however, is only to be exp^dled in the way of our zealous, and deligent en- deavours for our own reformation, not in the way of fupine negligence.
I conclude v^^ith advifing thofe in whom vicious habits have not yet got the afcen- dant that they carefully watch againft them. The wifdom of prevention is better than that of remedy, in many refpeds, and par- ticularly in this, that by it your efcape from 5 the
ar'ifingfrom viciotn Hah its. 235
the corruption that is in world, abfolutely S e R M. neceiTary for chriftians, will be much more VIII. eafy, as well as fure. It is eafiefl refifting ""'v'**^ temptations at the beginning ; when they have got head, and are grown flrong by our compliance, it is harder to conquer them ; and every flep of our progrefs in an evil way rendereth our retreat the more diflicult. Our greateft danger here arifeth from inat- tention ; men fometimes get into bad habits before they are aware, but never without a very fauity heedlelTnefs : Remember the apoftle's caution, take heed lefl any of you be hardened through the deceitfulnefs of Jin, which doth not appear more in any thing than enfnaring men into bad habits : Watch ^ou^ quit you like tnen, be Jirong^ that you fciTiy Jiand compUat in all the 'will of God,
S E R-
[236 ]
SERMON IX.
A Sermon addrefled particularly to YoONG Persons*
■ PSALM XXXIV. II, 12, 13, 14.
Co??iej ye children^ hearken unto me : I 'will teach you the fear of the Lord. What jnan is be that defreih lije^ and loveth many days that he may fee good? Keep thy tongue from evily and thy lips from [peaking guile j depart from evil and do goody feek peace and piirfue it.
Serm, '"I'^HE royal Pfalmift here affumeth the ^■^' JL charadter which properly belonged to him, addreffing his inftrudions to the Ifraelites as his children. It was his higheft glory as a good prince, to be the common father of his people J and the venerable office of a prophet with which he was alfo' dignified, gave him great authority in teaching, and became ano- ther foundation for filial refpeft. The ex- hortations contained in the text, being not temporary and peculiar to the ftate or cir-
cumftance
A particular Addrefs, &c. 237
cumftances of any one nation, but of a mo- S E r M. ral nature and perpetual obligation, of the IX. greateft importance and ufefulnefs to all per- ' ^^ fons and at all times, I fliall, purfuant to the defign of our prefent affembly, apply them particularly to the young in years, who ftriaiy may be diftinguiflied by the name of chil- dren, as far as any can be fo called, who are capable of being inftrudted.
Every one will allow, that none are bet- ter intided to the care of fuch as would teach religion ; that their pains cannot be better beftowed with a greater probability of fuc- cefs, or the profped of a more extenfive good. The weaknefs of the young rccom- mendeth them to our tendered compaflion. Let any man confider ferioufly with himfelf what hazards he ran in his heedlefs youth, what a narrow efcape he made from the corruptions of the world, in which multitudes are caught to their ruin ; nay, what follies and errors he aftually fell into, which have been the fubjed of his bitter felf-refleaion at a more mature age j and muft he not ac- knowledge that his moft affedionate fym- pathy is due to thofe, who are juft entering into the fame dangers ? Can there be a more moving objedt of pity to a well difpofed per- fon, than a multitude of his fellow-creatures^
endeared
23S A particiilar Addrefs to Toung Terfons.
SERM.endeared to him not only by a community IX. of nature, but by more fpecial and facred ties the beloved offspring of his much efteemed friends, tenderly educated from their earlieft infancy, and the feeds of virtue fown in their hearts, yet unprad:ifed in vigilance, and the fublime art of felf-governm.ent j rufhing into a world where fnares lie thick on every fide, and poifoned arrows, aimed at the deftruftion of their integrity, flying from every quarter, by which thoufands like them daily fall ? Who would not lend an helping hand, would not ufe all his fkill, and exert his utmoft power to prevent fuch ruin, to fave fuch fouls from death ? Again, if we have it at heart to promote true piety and virtue, we ought to ufe our utmofl zeal and. diligence, where there is the greatefl probability of fuccefs. But, furely, the faireil: profped: is with thofe whofe minds are not inlaid with ftrong pre- judices, which arife from a cudomary in- dulgence in vicious courfes. The wifdom of prevention is better than that of remedy. ]f he be wife that winneth fouls, that converteth them from the errors of their way, and turneth (Iraying finners to righteoufnefs, he is at leaft as wife who preventeth others from falling into the dcftruftive paths of vice, whereby extreme dangers are avoided and a
muU
A particular Addrefs to Toung Perfo/is. 239
multitude of fins 5 inftead of which may be S e r m. expected many fruits of righteoufnefs to the IX. glory of God, preparing the objedts of our affectionate care for a full harveft of happi- nefs hereafter.
Befides, if we are follcltous for the moft extenfive good of mankind, and the profperity of the world, than which there cannot be a better and more generous difpofition in the human mind, the beft fervice we can render to that important intereft is by inftruding youth. Upon them dependeth the ftate of the prefent and the fucceeding generation, whe- ther it ftiall be vicious and miferable, or vir- tuous and happy. Experience confirmeth what Solomon teacheth us in his Proverbs., that righteoufnefs exalteth a nation^ but fin is the reproach of any people. Scarcely is there any one fo unacquainted with the hiftory of world, as not to know that civil focieties have always flouriflied by virtue, and that they have funk into weaknefs, di(honour> and ruin at laft, by luxury, injuftice, and other immoralities. Efpecially to chriftians, who confider the providence of God, as wifely and righteoufly governing the world, and who attend to the meafures of the divine adminiftration hitherto obferved, agreeable to the declaiationj; of ?.he fcriptures \ the pro-
fpeds
240 A particular Addrefi to Toung Perfons,
SERM.fpeds of flourifliing religion and public pro- IX. fperity are ftridly conneded, and there is no hope of fuccefs in national affairs, if iniquity be univerfally abounding ; nor indeed is it always to be defired upon that unhappy fup- pofition, becaufe then it tendeth to greater corruption and mifery. It is the general complaint of good men, that godlinefs de- clineth among us, and that impiety and vice are daily growing ; whence arife difmal ap- prehenfions of times to come worfe than the prefent, both more wicked and calamitous. But to what purpofe are complaints, if we are ' not adive to remedy the evils complained of? And what do fears fignify unlefs they put us upon ufing our Utmoil endeavours to prevent danger ? Now, for obtaining thefe ends, we cannot perform a better office than by jcon- tributing as far as in us lies, towards forming the tempers and manners of young people to virtue j to fee them walkwg in the truths as the apoftle 'John fpeaketb, would be the joy of all good men in this generation, and yield them the moft delightful profpedt concerning future times.
Thefe confiderations juftify the application I have propofed to make of the text ; but in- deed the words themfelves juftify it; for when the Pfalmift explaineth who they are
whom
A particular Addrefi to Yoting Terforu 241
\vhom he defigneth to teach the fear of the S e R M< Lord, and to whom he prefcribeth the more 1^* particular duties in whicli it confifteth, they are thus defcribcd, ver. 12. they dejire life^ and hve many days^ that they may fee good j and to whom doth this fo properly belong as to them who arc but coming into the world, and according to the ufual courfe of things, are the rdoft likely to live long in it ? Suffer me then, ye children, who are met on this occafion, to addrefs to you particularly the Pfalmifl's inftrudlions which I have read^ and I fhall do it in the plaineft manner I am able.
The great leflbn to be taught you is, the fear of the Lord, a very important and com* prehtnfiVe one 5 but be not difcouraged, it is not extremely difficult. I hope none of you are flrangers to it altogether. From the earlicfl excrcife of youf underftanding, this firft principle of all religion hath been inculcated upon you, that there is a God ; an infi'nitel j powerful, wife, and good Being, the Creator and Preferver of all things j a being incom-^ prehenfible indeed in excellence and glory; but reafon, even in its firft effays, naturalljr leadeth us to acknowledge his exiflence. A child, efpecially when alMed by a fupericr underflanding, will eafily fall into fuch en-
VoL. IV. R quiries
242 A farticuiar Addrefi to Toung Perfom,
Serm. quiries as thefe. Whence came I, and all IX, things in the world about me, of which ti.ere "^"^^"^^ is no vifible caufe ? Thefe beautiful heavens, and this earth, with an infinite variety of be- ings in it, a vaft multitude of living things, as well as other kinds, which are not produced by human art or power ? And fuch enquiries will naturally refult in the belief of one fupreme univerfal caufe. By the bye, let me obferve, that the traditional way of teaching religion is the worft : If we would have any of man- kind believe religious principles, it fliould not be merely upon human authority, pa- rental, or any other, but we ought to (hew them the grounds of their belief, otherwife they cannot affent as becometh intelligent creatures ; and fuch an afTent as they give will operate as other prejudices do, producing only a tenacious obftinacy ; in the prefent cafe, a vehement blind zeal or begottry, not real goodnefs. Now, if you rationally aflent to the being of God, to whom that amiable charader belbngeth which hath been men- tioned, the fear of him will naturally arife in your minds ; and for it yoa are prepared by being accuftomed from your very infancy to a reverence for parental authority ; which i« compofed of the fear of fuperior power, an4 an afFedlionate efteem with gratitude for I . . tender
A particular Addrefi to Toiing Perfom. ^43
tender compaflionate care. As foon as aSERM. child knoweth any thing, he knoweth that IX. his dependence is upon his parents for what he needeth, that he muft obey their orders, and ufe his utmoft caution to avoid their anger. This parental is a low image of the fupreme divine authority, and the filial refped may affifl you in forming an idea of the fear of God, which is nothing but an awful and afFedionate fenfe of the deity, producing the higheft: honour and efteem for his glorious perfedionS, an entire confidence in him, and defire to imitate him as far as yoa can, a moft folicitous care to avoid his difpleafurCj with a difpofition to fubmit to his will in all things^ alid to obey his commandriients.
The fear of the Lord, ifl the fcHptiire ftile fignifieth the whole of religious virtue, as it is injcdned by the divine authority, be- ing a principle of the greateft influence to' produce it univerfally. It is true the obliga- tions of virtue may be otherwife deduced from the reafon of things, and from the hu- man frame and conftitution j bat as piety, in the ftri<5teft fenfe, is an important and effen- tial part of the law of our nature, fo it is the greatefi fecurity of our duty in every other part of it : Nothiifig can more effedually engage us always to think on, and to pra^tife R 2 the
244 A particular Addrefs to Toung Perfons.
Serm. the things which are true, pure, juft, lovely, IX. and of good report. This is neceflary to give you a juft notion of the fear of God ; it is not to be confidered as an unadive prin- ciple in the mind, or as only to be applied to the purpofes of devotion abftradling from all the affairs of ordinary life ; but as of the greateft and moft immediate ufe in direding our whole behaviour : Every thing which is morally excellent is enforced by it, whatever is generous and honourable, as well as pru- dent; in a word, whatever our own hearts upon the ftrideft examination applaud as amiable and becoming the dignity of our .nature. There is nothing I fliould wifh for you more than that your religion may fit eafy upon your minds, that it may never appear the dull and heavy bufinefs of fome folemn times, or a burdenfome tafk, which by hard necefHty you are forced to fubmit to, that you may efcape punifhment ; but rather as the glory of your nature, and the joy of your hearts, the nobleft and moft fublime, as well as delightful entertainment of your fouls -, as a relief againft the uneafinefs, the difgufts, and troubles of life, rather than to be num- bered amongft them. T^e yoke of Chriji is eafy^ oid his burden is light -, none of his com- mandments are grievous^ It is a wretched
idea
A particular Addrefs to Toung Perfom. 245
idea fome have got of religion, even from Serm. their youth, whereby they are prejudiced '^' againft it, that it is a moft ridged feverc in- ftitution, laying hard reftraints upon Hberty, and forbidding all manner of pleafure : The confequence of which is either that they re- jed: it altogether, or, being dragged into an unwilling fubmiffion to its rules, they per- vert them^ running into fuperflition, which is only an aukward external face of godlinefs, the true efFedl of fervile fear, always painful to the mind itfelf, and accompanied with (burnefs and ill-nature. Whereas real religion hath quite a different afpedl, the mofl; lovely divine form that can prefent itfelf to the mind 5 fo far from being unnatural, and there- fore burdenfome to man, it is the very thing he was made for, the higheft improvement of his intelledual powers, perfedly approv- ing itfelf to his reafon ; and when deeply im- prefTed on the heart, forming its temper, and governing the converfation, it yieldeth the higheft enjoyment he is capable of I v/ould therefore earneftly entreat you not to enter- tain this prejudice againft piety and virtue, which fo far from abridging you of any real fatisfadtion or freedom, which is innocent and becoming the dignity of your nature, it will preferve the true relilli of all thofe en- R 3 joyments.
246 A particular Addrefi to Toung Pcrfofts.
Se_^^ joyments, even which are fuited to the lowet part of your conftitution, by correding ftckly appetites, and retrenching exorbitant gratifi- cations, which are always attended with more pain than pleafure j befides, that it is naturally productive of joys, infinitely more folid and lafting as well as pure, of a fuperior kind. I (cannot iiow ftay to illuftrate this fubje<5t, but Heave it to the iffue of a fair enquiry in your own minds, and I fhall think the point gained, if you will but examine impartially and di- ligently, than which nothing can be more be- coming rational creatures who are fetting out In the world, and would wifely fetde the nieafures of their condudl for life.
Another obfervation, with which I conclude this head, is, that the proper and genuine ef- fedl of the fear of God, is the pradlice of every pioral virtue. When the Pfalniift, having undertaken to teach the fear of the Lord, Cometh to fhew particularly wherein it con- lifteth, he doth not explain it, by offering fa- crifices, attending folemn affemblies, at new moons, and other fet times, that is, performing fluties of poiitive inftitudon, but by keeping the tongue from evil, doing good, feeking peace, vvhich are moral duties of perpetual and invariable obligation. In the fame man- ner, St. Ja.nes defcribeth pure and undefiled
^eligio;^
A particular Addrcfs to Taitig Perfons. 247
religion before God the Father, ch. i. 27. Serm. That it is to vifit the father lefs and ividows i?t IX. their afii5iion^ and keep himjelf imfpotted from the fForld. And indeed this is evidently the ftrain of the whole fcripture, and mod ex- prefsly the dodrine of our Saviour and his apoftles. The pofitive appointments of God ought not to be left undone j but judgment, mercy, faith, or fidelity, are to be done in the firft place, as of fuperior dignity and pri- mary obligation. Let no divine ordinance ever come into difpute with you, or be treated with contempt; I am afraid that will end in profanenefs and vice j but let public wor- (hip, communicating at the Lord's fupper, private prayers, and reading the Icriptures, hold the place in your regard which is due to them ; confider them not as the eflence of chriftianity, but as means fubordinated to fo- briety, righteoufnefs, and godlinefs, or the love and fear of God, the weightieft matters of his Law, and the principal points which the grace which bringeth falvation hath ap- peared to teach us. This leadeth me to con- fider the more particular inftrudions in the Text, What mufl we do in purfuance of the fear of God which wc profefs, and that we may attain the true ends and rewards of religion, that we may fee good in the prefent R 4 life.
24^ A particula?' Addrefs toToung Perfons.
SERM.lIfe, and finally be crowned with a blefTed 1^« immortality ?
The firfl diredion is in ver. 13. keep thy tongue from evil 3 efteem it as an article of the utmoft confequence in ordering your conver- fation, to govern your tongue by the rules of wifdom and virtue : This is not only an in- ilruction for children, but grown men. St. yames pronounceth him a perfe(fl man, who doth not offend in word ; and bridling the tongue, he reckoneth fo effential to religion, that without it a religious profeflion is vain, ch. i. 26. But it is very proper, that even from childhooxl, you fliould be brought under ^his difdpline, and how glorious will it be, ?while you are yet in your youth, to arrive at what the apollle calleth the perfed:ion of manhood ? The truth however is, there will be flill room for making fardier proficiency in this excellent art, which might very pro- perly be recommended to rpen in all the ftages pf life ; but I remember that the youpg are my particular charge at this time, and for their necelTary admoriition I muft obferye, that there is generally a prejudice laid in a,- gainft the duty we are now conlidering, by m error in the very beginriing of their edu- jpation. I do not think it is beneath the dig- fiity of the place I am in, to cenfare even the
faults
A particular Addrefs to 2'oung Ferfofis. 249
faults of the nurfery, which have an unhappy S e r m. effeift in after Hfe. How ufual is it for thofe IX. who have the fiift care of infants, to encourage in them, or rather to teach them, petulance or a kind of frohckfome mifchievioufnefs in fpeaking. The word words their infant lips can frame themfelves to fpeak, they learn to utter with a menacing air, merely for their amufement, which, not feafonably retrained, groweth up to an habitual infolence and ill- nature ; and this unhappily cleaveth to fome men through the whole courfe of their lives* hecaufe they have not wifdom and refolution enough to amend it, forming a very difagre- able charadcr in fociety. The children, to whom I now addrcfs my felf, have got out of the firil: bad hands, are capable by the pro- per ufe of their own reafon, and in compliance with better inflrudion, to corred the faults into which their own weaknefs and unikilful guides betrayed them : Pray then, judge for your felves, is not opprobrious language very uncomely ? Doth not backbiting the abfent, and infulting them who are prefent, raife an averfion in your minds when you hear it done by others ? You arc taught in your riper years, and fince you began to form an idea of de- cency in life, that it is contrary to good man- ners; and the mpfl polite converfation yoii
are
250 ji particular Addrefi to Young Perfojis.
Serm. are witnefles to, is fartheft from it. But be- IX. fides this, you cannot help coniidering it as an immorality; for is it not very provoking when ufed againft your felves ? And furely you have fenfe enough to underftand, and to approve that eternal rule of righteoufnefs ; whatever ye would that men ihould do to you, do ye even fo to them, and not otherwife.
Indeed, all the kinds of evil fpeaking are ftridly prohibited in the firft general elaufe of this verfe, fuch as opening your mouth againft the heavens; blafpheming, taking God's facred name in vain by profane and rafh fwearing, fcofHng at religion, which arc the utmoft extravagances of impiety fome aban- doned finners have arrived to, but not to be met with among people of the bed breeding, and abhorred by all fincere chriftians. Thefe enormities I will not fuppofe you capable of, but as you cannot help knowing they are in the world, it is fit you {hould confider, what lengths in wickednefs men will go, who have not the fear of God in their hearts, and be always aware of the dangers which may fol- low the beginnings of declenlion from piety ^ all immodeft fpeeches, which difcover the de- pravity of the heart, out of which they pro- ceed, and tend to excite and inflame vicious affedlions ^nd paflions in men^ pught alfo
Qare*
A particular Addrefs to Toung Perfons. ^51
carefully to be avoided j all glorying which is S e R m. not good, vain boafting and oftentation to IX. procure applaufe, which never gaineth it's end ; on the contrary, rcndereth a man con- temptible, as a plain evidence both of weak- pefs and pride ; injurious and reproachful lan- guage againft your neighbours and fellow chriftians, cither in the way of open accufation or calumnious whifpering, arc exceedingly ofFenfive and unworthy of a religious cha- radter j nor let us ever think that even fudden and unpremeditated grievous words, which ftir up anger, are altogether innocent ; though they are fo incident to men of like paflions and infirmities, that fcarcely any even of the beft is, thro' the courfe of his life, altogether free from them.
The proper cure of all thefe evils, and indeed no other will be efFedual, would be religious and virtuouo aifed:ions ruling in the heart, out of the abundance of 'which the mouth fpeaketh. What but the fear of God will reftrain men from irreverence towards him in their expreflions ? The virtues com- prehended in fobriety, humility, and chaftity, will prevent vain boafting, ofFenfive pertnefs, and obfcene language, what the apoftle calL cth foolijh talking and jejling^ 'which are not con:uenientf Efb, v. 4. and the beft preferva-
tivc
2^2 A particular Addrefs to Young Ferfom,
Ser M. tive againft reproachful and injurious fpeeches IX. of all kinds, will be humanity and good na- ture, cheriflied by our utmoft attention and conftant care, efpecially, by the gofpel mo- tives heightened into the glorious virtue of chriftian charity, which is the end of the commandment, the greateft height of goodnefs we can arrive to in imitation of the divine be- nevolence, and the moft perfed: bond of reli- gious and happy fcciety. Charity fuff'ereth long and is ki?idy it envieth Jiotj vaunteth not itfel}\ behaveth not unfeemly^ rejoiceth not in iniquity ^ but in the truths it is not eajily provoked, it hopethy ^elievetb^ and endureth all things. But it is to be obferved, that next to nature itfelf, or the fprings of adtion originally planted in our minds, habits have the greateft power in di- recting our courfe of adlion. How hardly are evil cuftoms unlearned? How eafy and de- lightful do things become by being habitual, which otherwife were indifferent or even dif- ficult, nay, difagreeable. I have therefore on this occafion mentioned the various kinds of evil Ipeaking and the contrary, which are as much under the influence of habits, at leaft in fome inftances, as any thing in the whole compafs of human adion; I have mentioned them, I fay, fo particularly, that young people, who are the moft flexible,
and
A particular Addrefs to Toung Pcrfom. 253
and the readied to acquire habits, may IdSerm. this cafe be careful to contrad good onss, by IX. which a grave, fober, religious, pure, and charitable manner of fpeaking, will quickly become familiar, and even natural to them ; and that they may induflrioufly avoid in the beginning of life, all profane and vicious forms of fpeech, which the mouths of fome arc fo accuflomed to, efpecially in the in- ftance of rafli fvvearing, that they fall into them without any thought, or confidering that they do evil : Yet idle cuftoms do not alter the nature of things, the difference of moral good and evil remaineth unchangeable ; profanenefs and impurity do not become in- nocent by being often pra6tifed, and a con- trad:ed habitual inconfideration of their ma- lignity increafeth inflead of lefTening it.
But in the laft claufe of this verfe, the Pfalmift diffuadeth his children fl'om one fort of evil fpeaking, keep thy lips from fpeaking guile, which every man will acknowledge to be a juft rule, who is not loft to a fenfe of all that is worthy and honourable. It is not needful on this occafion to enquire into the original obligation of moral truth or fincerity, whether it ftandeth upon the fame foot, and be of equal authority with the firft of all virtues_, fo that it is ablblutely, and univerfally
in
254 A particular Addrefs to Toung Perfons.
Serm. ill all cafes indifpenfible :- But, I think, if
IX. may be fafely aflerted, that there is a neceflary determination in the human mind to approve it, fo that whatever things are true, muft ap- pear lovely and praife- worthy. If by the in- fluence of wrong principles, and efpecially a long courfe of diflimulation which prevailing corrupt affedtions have led them into, fome are reconciled to it, it may at leaft be con- cluded, that your undebauched minds retain their averfion to guile, and that you heartily confent to the rule in the text. 1 have there- fore nothing more to defire than that yoa will conftantly and uniformly adt^ according to your own fentiments, and fliew in your whole conduct, that reverence for truth which your hearts inwardly didate. You muft indeed be warned, that you are in dan- ger of being corrupted from your limplicity ; you will meet with temptations to falfhood in fpeaking; for many you cannot avoid converiing with, frequendy pradtife it, and evil communication corrupteth good man- ners. But as, in general, a great deal of attention is required to maintain your in- tegrity, confidering the deceitfulnefs of fin, and how much wickednefs aboundeth in the world, fo in particular you ought induftri- oufly to cultivate in your minds, an inviola- bly
j^ particular Addrefi to Tour.g Perfons. 2ce
ble regard to candour and honefty, which isSerm, among the laft moral good things the mind IX. parteth with, and when it goeth, every thing' that is virtuous and laudable goeth with it. To prevent fuch a fhipwreck, keep always in view the deformity of that wretched abandoned charader, in which a fenfe of the beauty and excellence of truth is loft. I believe there are few of you who are not acquainted with fome of thofe defpicable mortals, to whom, even in youth, lying is become familiar, either from a malicious in- tention, or from a vain oftentation of know- ing the fecret of all affairs, which are the fub- jcd of converfation, or even a filly deiirc to amufe and furprize company. Surely there are none of mankind more in contempt with you, and will you not then carefully preferve yourfelves from all approaches to fuch an odious charader, by ftudiouily keep- ing up an abhorrence of it, and perempto- rily refolving, that you will not fo much as once fuffer your heart or your lips to be dishonoured with any kind of deceit or pre- varication.
We may obferve, that generally the iirft inlet to this evil in children, is a defire to palliate or conceal their faults from their fuperiors in order to avoid their difpleafure.
To
2 f6 A particular Addrefs to Toung PerfitiL
q*rM.To efcape this temptation, a ftridl vigilanCd
IX. °^^^ y^"^^ whole behaviour, fb that it may be univerfally unblameable, would be mofl cfFedual j but if that fhould feem too difficult, let be a fixed principle with you that no fault or folly you can be guilty of through weaknefs or inadvertency, is equal to lying, fo offenfive to God, or to a reafonable hu- man governor. I would advife all parents and inftru(3:ors of youth, to cheriih in them this principle, exercifing their authority in fuch a manner, as to give all poflible en- couragement to veracity j let a great many childifh follies be paft over^ with a flight cenfure, for the fake of truth ; and even when corredion is neceffary, let it be mi- tigated on the fame account, that the chil- dren may fee you diftinguifli lying from all other faults by your refentment, and that you approve their daring to own any offence, rather than be guilty of it : For if lying once become habitual, all fenfe of virtue and honefty is loft, and the foundation of fuc- cefs in all the pains you can beftow on their edij cation utterly deftroyed. But I am at prefent addrefling the young themfelves, whom I fuppofe grown up to fuch a matu- rity of judgment and refledion as to be ca- pable
A particular Addrefs to Toting Perfons. 257
pable of dlAinguifhing moral characters, S e R m.' of looking into their own tempers, and fix- ■*^* ing the [maxims by which they (hall govern their whole behaviour. And I would be- feech you above all things to remember that you are accountable to yourfelves, and to regard the approbation of your own minds preferably to that of pa- rents or any other in the World. The frowns of a father or a friend are not fo lafting, nor can affed: you fo deeply as the reproaches of an accufing confcience; be- fides, the former may be avoided by the arts of diflionefly, but the more fuccefsful you are in impofing on the world, the more ob- noxious ftill to the ccnfure of your own fpirits, which are the candle of the Lord^ fearching the innermoft parts, Prov. xx. 27. Now there is not any thing can give a more dangerous, indeed a mortal wound to your integrity than fpeaking guile. I appeal to yourfelves, can you review it otherwife than with fhame and confufion ? But if you have been once overtaken in fuch a fault, do not turn away your eyes from the horrid fight, nor fuffer your attention to be divert- ed by any amufement j force your guilty mind to entertain itfelf with a painful view of its own deformed offspring j give full Vol. IV. S fcope
35^ A particular Addrefs to Young Ferfons.
SERM^fcope to penitential grief, and ^ct a mark IX* upon this as a dangerous rock to be for the future fhunned with the utmoft care j and a conqueft over temptations of the fame kind you may afterwards meet with, will yield you a high felf-applauding triumph, an inward fatisfadion far above all the pleafures of this world.
There is one thing which I doubt in many inftances arifeth to a violation of can- dour, the more worthy of our notice here, becaufe it is incident to people of condition, and is taught to youth with the manners of the age. I mean high profefHons of re- fpedt in the common forms of civility which I am afraid exceed the bounds of truth. It is certain, that a truly friendly difpofition is one of the nobleft qualities any mind can be pofTefTed of, and free expreffions o^ be- nevolence to all mankind, if they be fincere, are the moft becoming our focial nature j but the hypocritical pretence and lifelefs ex- ternal fliew, is as odious as the truth is love- ly. There are fome perfons of great figure in life, whofe higheft compliments, and even folemn promifes of friendfliip pafs for nothing with thofe who underftand them beft, and to others they prove an injurious fraud : I hop* there is more fincerity left.
among
^Apartkular Addrcfi to Tumg Perjom. 259
^mong us, and yet this kind of guile feem- Serm. cth to grow fafhionable, recommended as ^^• a branch of polite eonverfation by the ex- ample of men in fuperior rank. But let the children who would learn the fear of the Lord, confider the necefllty of being always approved to themfelves^ let them confider whether, among people of the beft underftanding and greatefh worth, a manly plainnefs in eonverfation be not a more a- greeable charadter than fuch over-flrained courtefy ^ and efpecially, if it be not better to bear fome imputation of awkwardnefs, or even rufticity, than by excelTive compli- fance to fuffer a breach in the ingenuity of their nature, which 'tis hard to know where it may ftop.
The next diredlon Is general, and relates to your pradice 3 dej^art from erjil and do good. I fhall enter little farther into the coniideration of this, than to fliew the ne- cefiliry connexion it hath with the other rules of the text, and how applicable it is particularly to our prefent purpofe. The Pfalmift's profefTed defign is to teach the fear of God. Now, by the unanimous con- fent of the facred writers, the true explica- tion of that abridgement of religion, is, doing his will, keeping his commandment?, S 2 Of
266 A particular Addrefi to Toung Perfom.
S E R M. or which is the fame thing, departing from IX. evil and doing good. Though the fear of the Lord may be confidered as a principle feated in the heart, yet to its fincerity, that * is, to its very being, it is abfolutely necef- fary that our courfe of adion Ihould be agreeable to it ; which is ftrongly intimated by giving fuch a continued courfe of good works the very name of the principle itfelf ; and a pretence of religion, when the fruits of virtue do not appear in our lives, but the contrary, is as unreafonable, as to attribute to any vital or moral powers, the adtions which they have no aptitude at all to pro- duce j as to fay, for inflance, that a man in a frenzy difcovered by extravagant words and actions hath the right ufe of his under- ftanding, or that violence and outrage are the efFedis of humanity and juftice.
Again, having taught the proper govern- ment of the tongue, it was necelTary to add the due regulation of our whole pracftice ; for there muft be an agreement between our words and adions. The moft inoiFenfive manner of fpeaking, and the greateft appear- ance of candour in converfing with men, is the deeper and more wicked hypocrify if our works be contrary. It would feerh that the evil from which it is here particularly
meant
A particular Addrefs to Toung Terfom, 261
meant we fliould depart, is injury to outSerm, fellow creatures ; and the good we are ex- ^J^ horted to, figniiieth thofe works which the apoftle thus defcribeth, Tit. iii. 8. That th^y are good and profitable to men. Stricft juftice, religious abftinence from all encroachments on the rights of others, together with bene- ficence in relieving the indigent and diftref- fed, comforting the affliaed, and, in gene- ral, communicating happinefs as far as it is in our power : Thefe are an excellent part of a good moral charader, fo neceffary a part, that there can be no real goodnefs without them, as the whole tenor of the Scripture declarations witnefleth ; and indeed we have a witnefs in ourfelves if we would attend to its voice, for we have affedions in our na- ture which prompt us to ads of righteouf- nefs and mercy, and confcience will conti- nually reproach us for omitting them. But as there is no time in life when the mind isfo eafily capable of being bended any way, and acquiring habits, as youth, it is then the utmoft caution fhould be ufed to efcape temptations to evil, or depart from it, and learn to do good habitually, which is the full meaning of the exhortation in the text. Solomon, therefore, in a jufl concern for fonsj yet under the paternal authority, S 3 well
262 A particular Addrefs to Toung Perfom,
Serm. well knowing that in fuch a flate of the ^^' world as is ordinarily to be expe(5led, they will meet with ftrong folicitations to wick- ednefs, warneth them of their danger, and would have their minds fortified with firm refolutions againft complying: Prov. i. lo. My fin i if /inner s entice thee confint thou noty and having ftated a cafe, wherein injurious defigns are plaufibly recommended with an alluring reprefentation of fecrefy in the ma- nagement and fuccefs in the event, he would have peremptory, inviolable refolutl- pn at firfl oppofed to them, and all occafion of treating with finners cut off, v. 15. My fon, walk not thou in the way with them^ re- frain thy feet from their path. This is to depart from evil j but do not content your felves with that j let your hearts devife juft and liberal things, and your hands be fwift to do good, fo fhall you enjoy an uninter- rupted pleafure, and find it more blefled to give than to receive.
The lafl particular rule prefcribed here J)y the Pfalmift, is, to feek peace and pur- fue it. Peace is taken fometimes in a lar- ger, fometimes in a more retrained fenfe : the mofl obvious and evidently meant in this place, is the concord of men among tiiemfelves, when free from flrife and con-
fufiottj
A particular Addrefe to Toung Perfom. 263
fnfion, and the danger of being confumed Ser m. one of another j on the contrary, their mu^ ^^' tual afFedionate good offices contribute to the common fafety, and yield them united fatisfa(!^ion. No one who refled^eth at all, can help feeing how neceflary tliis ie to the happinefs of mankind, in their prelent in- digence. We could not live with any tole^ rable degree of comfort feparately, much lefs in utter univerfal enmity. But the gra- cious common parent of mankind hath pre- vented them with focial afFedtions, v/hereby they are inclined to affift each other for the advantage of all. It is therefore evident, that to promote peace as far as it is in our power, ic, to obey the law of our nature, and to pur- fue the ends of our being ; the ends which our gracious Creator intended in the fituatiou wherein he hath placed us. And revealed religion urgeth this upon us as well as the didates of our own reafon. Our Saviour pronounceth the peace-makers blefled j for they are the childre7i of God-, they imitate his glorious benignity, and are intitled to iiis approbation, and to his paternal care ; the principle from which they adt is ths befl and mofl praife-worthy, it is charity, the love of mankind, and a hearty zeal for the public good. Let me obferve one thing for S 4 the
264 j4 particular Addrefs to ToungPerfofis.
^ERM. the fake of thofe to whom I am now apply- IX. ing the Pfalmifl's inftrudlions, that whereas quarrels are often occafioned by falfe noti- ons of honour, {only from pride, faith Solo- inojty Cometh contention) and fuch miflakes are moft incident to youth, it is on the con- trary certain that condefcenlion, to procure and promote peace, is truly honourable. Let any one coolly confider, whether it was not noble, and worthy of a great man, in Abraham, to condefcend as he did, when a difference happened between his fervants and Xo/'s } the hiftory is well known as it is re- lated in Genelis xiii. and Solomon wifely obferveth, Prov. xix. 1 1 . ^hat the difcretion of a man deferreth his anger, and it is his glory to pafs over a tranfgrefjion.
I fhould think it very proper to lay be- fore you fome confiderations enforcing the rules which I have explained, and applied to the young. But not having time to in- filt on that head largely, I will content my- felf with recommending to your ferious thoughts that argument infmuated in the 1 2th verfe ; TVhat man is he that dcfireth life, and loveth 7nany days, that he may fee goodf inti- mating, that the fureft way to prolong life, and enjoy it with the greateft advantage, is to pradice the duties injoined. It will be
granted
A particular Addrefs to Toung Per fins, 265
gf anted on all hands, that the Arguments Ser^i* from a future flate are on the fide of piety IX. and virtue; this world, that is, all the hap- pinefs it affordeth, fmners claim for them- felves i but it is not to be yielded to them. For experience proveth, what Solomon teach- eth us, that long life, health and profperi- ty, eafe and credit, are rather the portion of wifdom. It might be Ihewn particularly, that the duties which have been now re- commended to you, piety, innocence, mo- defty and candour in fpeaking, juflice and beneficence in the courfe of your anions, with a peaceable difpofition and behaviour, that thefe, I fay, have a natural tendency to the eafy and comfortable enjoyment of life : But this I fhall leave to your own re- flecflions ; judge for yourfelves, the youngeil of you who are capable of judging at all, but judge impartially, who hath the hap- piefl condition in life, and the moft amiable character, the profane and regardlefs of reli- gion, the man who is haughty and infolent in his carriage to others, who fpareth no one's reputation, but treats every man with approbrious language, if he dares to do it in his prefence, and defameth him in his abfence, who ufeth guile and circumven- tion in his words, any arts of fraud, or ads
of
266 A particular Addrefi to Toung Perfons.
Serm. of violence to compafs his low and felfifh IX. ends, who is rigorous in exacting all he hath any pretence to demand, who never ftoppeth at throwing the world about him into cpnfufion, but rather appeareth to take pleafure^ in difturbing the peace of neigh- bours and focieties, whether, I fay, this be a more defirable condition, if it rendereth life more eafy and happy, and be a more fair and praife-worthy charader 5 or, on the contrary, undiflembled piety without fuperflition, an inoffenfive temper and be- haviour towards all men, a juft, honeft, mild, unprovoking difpofition, and man- ner of converling in the world, with candor and fimplicity, not a rigid infifting on every the lead pundilio of right, but rather de- parting from them for the good of mankind, for the relief of the diflrelTed, and for pro^ moting peace.
I conclude with this general advice, that you will think for yourfelves in taking the meafures of your moral condudt, and let it be the fubjedt of your moft ferious, delibe- rate, and attentive reflexion. Confider whe- ther there doth not appear to your minds really fuch a thing as good and ill, right and wrong, in human charadlers and adi- pns J a juft and equal affedlion producing
virtuous.
A f articular Addrcfi to Young Ferfons. 267
virtuous, and the contrary, producing vici-SERM. Dus pradlices ; and whether you ought not IX. to govern your hves by a regard to this dif- ference preferably to all other confiderati- ons ? Upon mature inquiry, are you deter- mined to chufe the right and efchew the wrong ? It is in this choice that the eflence of virtue confifleth 5 if you conftantly and inviolably cleave to it, you are fafe ; other- wafe I'm afraid all inftrudtion is loft upon you. Bring, then, every cafe that is under your deliberation, or prefented to your mind, to this fliort and eafy iffue, without embarrafllng yourfelvcs with many perplex- ing circumflances j fince I muft and will chufe the good, and rejedt the evil, how doth the prefent point appear in that view ? (however it may appear in other rcfpedls, and whatever others may think of it) is it fit and becoming me as a reafonable creature and a chriftian ? Then I will do it, otherwife I refufe it. Above all things, accuftom yourfelves in youth to fuch a manner of be- haviour. Thus virtuous habits will become natural to you, attended with a growing pleafure ; and being born of God j and having the divine feed remaining in yoUy you will not commit Jin,
S E R.
[ 268 1
SERMON X.
How Divine Worship is to be acceptably performed.
ECCLES. V. from verfe i, to 8.
Keep thy foot when thou goefi to the houfe of Gody and be more ready to hear, than to give the facrifice of fools : for they con- fider not that they do coil. Be not rajh with thy mouthy a?id let not thine heart be bafly to utter any thing before God : for God is in heaven^ and thou upon earth : therefore let thy words be few. For a dream cometh through the midtitude of bu- Jinefsy and a fool's voice is known by the multitude of words. When thou voweft a vow unto Gody defer not to pay it : for he hath no pleafure in fools ', pay that which thou haft vowed. Better it is that thou Jhouldeft not vow, than that thou fldouldeft vow, and not pay. Suffer not thy mouth to cauje thy fiefto to fin, neither fay thou before the angels, that it was an er" ror : wherefore Jhould God be angry at 4 thy
How Dlvijie WorJlAp^ C^c, 26$
fby voice, and dejlroy the work of thint hands f Fo7' in the multitude of dreams and many words ^ there are alfo diven 'vanities : but fear thou God,
THE principal dodrine of this bookSERM, which Solofj2on the preacher, as he is -^^ called, fetteth out with, and endeavoureth largely to prove and to illuftrate, is, that all things under the fun are vanity andvexa^ tion offpirit. The prefent ftate of things was not made for perpetuity, but is always liable to changes ; and with relation to man, his chief good deftined for him by his wife and bountiful Creator, and fulted to the conftitution of his nature, is not in this world ; there is no condition in life which can make him completely happy, can fa- tisfy his large defires, or afcertain to him a lading, uninterrupted enjoyment: On the contrary, a calm and ferious attention will convince us, that our greateft profperity is fubjed: to unhappy reverfes, that the befl- laid human projeds and fchemes are often difappointed, and in that which promifeth the greateft pleafure we frequently meet with vexation.
Religion, one would think, fhould be ex- empted from this imputation of vanity, and
fo
9yo How Divine Worjhip
SERM.foitis. For Solomon^ as the refult of alJ X, his reafoning, and the proper application of all he hath faid, calleth upon us to hear this conclufion of the whole matter, Fear Gody and keep his commandtnents, for that is the all of inan^ his whole duty, and his whole intereft, all that God requireth of him, and all that he needeth to make him happy; efpecially when the fcene fliall be changed, and a new ftate of things intro- duced by the judgment of God, for every tvork Jl^all be brought into judgment before hinty and every fecret things whether it he good or bad. But at the fame time there is a kind of religion, or what is fo called, and which pafleth under that venerable name, which doth not anfwer this end, and in- flead of being a prefervative from vanity, or a fupport and confolation to the mind againft it, may itfelf juftly be numbered amongft the vanities of the world. This is the religion my text refers to ; the author defcribeth it very plainly, warning us againft it, and {hewing its dangerous tendency. The fubjed: certainly deferveth our mod careful attention. Religion is confciTedly of the greateil importance; men lay great ftrefs, and found all their expeiftation from God upon it J but if It be of the kiad meant
in
is to be acceptably performed. 271
in the text, which is really vanity, if ItSERM. doth not entitle men to God's approbation, X. but expofe them to his difpleafure, and bringeth deflrudtion upon the work of their hands, which is fully intimated in the 6th verfe, how unhappy is the difappointment ? I therefore think it may be very ufeful and in- ftrudive to you, to lay open the defeds and ill confequenccs of fuch a fliew and pretence of piety, that fo you may avoid them. And, firft of all, let it be obferved, that Solofnon fpeaketh here of a kind of religion which confifteth wholly in ads of devo- tion, which is perfedted in them, without taking in the pradice of other virtues, but rather, it would feem, may be feparated from them. He mentioneth going to the houfe of God, fpeaking many words to him, offering facrifices, making vows, the common forms and modes of worfhip; not a word of judgment, mercy, fobriety, honefty, and faithfulnefs, nor of true in- ward piety J rather, indeed, that is fet againft the formal, fo called, religious fer- vice, which he here defcribeth 5 for in the 7 th verfe, as a prefer vative from the fore- mentioned deceitful fhew of godlinefs, and the unhappy effedls of its infmcerity, we have this dire<5tion, but fear thou God. It 5 muft
272 How Divine Worfiip
Serm. muft be a bad fort of religion agalnft which X. the fear of God is a remedy, whereas it is the great principle of true religion. But it is worthy of our obfervation, that the fear of God, fo often enjoined in fcripture, and re- prefented as the fum of religion, is never once, I believe, particularly, and by way of diftindlion applied to the duties of divine worfhip J it always comprehendeth univer- fal righteoufnefs or obedience to the whole moral law, which includeth juftice, mercy, and temperance, as well as piety towards God. So Solomon himfelf, in the conclufion of this book before referred to, fpeaketh of keeping God's commandments, as having a neceflary connexion with, and being the ge- nuine efFed of the fear of him i and when the Pfalmifl undertaketh to teach the fear of the Lord, PJ'alms xxxi. 1 1. how doth he explain himfelf, and what are his particular inftrudlons ? He doth not once mention go- ing to the houfe of God, offering facrifice, and prayers, and making vows -, though thefe things were not to be left undone j but his fpecial diredions are, keep thy tongue from evily and thy lips from fpeaking guile j depart from evil and do good, feek peace and purfue it. But how many are there who place the the whole of their religion in an exadt con- formity
is to Se acceptably performccL 2-73
fofmity to the modes of inflituted worfliip, Serm. negleding altogether the reft of their be- ^. haviour, and abandoning themfelves to a' ^^^""^ wicked courfe of Hfe ? This was the way of t'ne hypocritical yt"a'5, even before Sohmo7i% time. The prophet Samuel^ i Book xv. 22. when Saul had, in violation of God's exprefs commandment fpared the Anialekites cattle, under the pretence of referving them for fa- crifice, fevcrely reproveth him, and leaveth this folemn inftrudive declaration, as a Vv^arn- ing to the worfliippers of God at all times, katb the Lord as great delight in birrnt-offer- i?2gs and facrijices as in obeying the njoice of the Lord? Behold to obey is better thanfacri- ficej and to hearken than the fat of rams -, for rebellion is as the fn of ivitchcraft^ andjlub- bornnefs is as iniqidty and idolatry. The Pfalmift infifteth largely on the fame fubjetfl in the 50th TJalm^ proving by the plained and moft convincing arguments, that facri- fices which were of divine appointment, and by parity of reafon, other external adts cf worfliip could not pleafe the Deity, and tlvat we cannot reafonably hope for his approba- tion, without thankfgivingf, and other du- ties of moral and perpetual obligation, toge- ther with the effedliual amendment of our lives. In the writings of the following" pro- VoL. IV. T phets,
274 ^^"^ Divine Worjhip
Serm. phets there are many declarations to thispur- X. pole, Ihewing that the high peculiar privi- leges of the Jewijh nation, and the appoint- ed folemnities of their religious fervice, in which the hypocrites among them vainly trufted, would never recommend them to the divine acceptance, if they did not love mercy, and do juftly 5 nor fcreen them from the punifljment due to their tranfgrcffions : While their hands were full of bloody and other crimes, God would have no regard to their new moons and fabbaths ; and inftead of being pleafed with their going to his houfe, their moft folemn meetings would be an abomination to him. The fame difpoiition continued among the Jews down to our Sa- viour's time, and he fetteth it in a juft light, reprefenting its odious nature and unhappy confequences for a perpetual warning to his followers, that they might not fall into the fame error ; which yet many of them have done, placing all their religion in adts of de- votion and forms of worfhip of the fame nature and fignificancy with thofe referred to in the text, while they negle<ft the weightier matters of the moral unalterable law. It ought always to be remembered, that exter- nal rites which God hath appointed, are not our principal duty, but in their own na- ture
is to be acceptably performed, z*j^
ture, and according to his deiign, only meant S e r m. to promote righteoufnefs, true holinefs, and X< charity, in which the divine Image confifteth, and the eflence of godlinefs. And for that reafon^ far from thinking our religion com- pleted in the performance of fuch outward adts, we ought to ufe the. utmoft care and circumfpedtion in performing them io^ that they may anfwer their end j and this leadeth me to a more particular conlideration of the faults attending the religious fervice here re- prefented, on account whereof it is charged with divers vanities.
The fecond obfervation, therefore is, that one principal failure in religious performances, which introduceth many more, is temerity and precipitance^ This runneth through the whole defcription ; Solomon, you fee, be- ginneth with this grave advice, keep thy foot ivhen thou goe/i to the houfe of God^ look well to the difpofitions of your mind, and your whole behaviour, when you enterin to an r^ff .ir of fuch folemnity and importance, as the fer- vice of God J as a man engaged in bufinefs^ of the greateft moment, or in the prefencc of his fuperiors, would ufe the utmofl cau- tion that he may not make a falfe ftep, which cannot be ealily retrieved: He warneth us T 2 too
2^6 How Divine Worpjip
Serm. too againfl the facrijice of fools ^ that is, un- X. thoughtful men, who conlider not that they do evil. Again, be not rafo with thy mouth:t nor let thy heart be hajiy to utter ariythhig before God, And the diredion is particular- ly applied to the making of vows, which by the author's manner of treating it, I think, referreth not to the main and effential duties of a good life, but things, in their nature more indifferent, and to which men were not under antecedent indifpcnfable ~ obliga- tions ; though they might voluntarily lay themfelves under, at leaft, a temporary re- flraint of their liberty, and become bound by prom.ife to alienate fome part of their pro- perty : And fuch engagements, as they are countenanced by pofitive laws, then in force,, fo if wifely formed, and ftridly executed, they might ferve good purpofes. But the great error was, entering into them rafhly, in a fit of warm inconflderate zeal, without duly weighing the grounds upon which they were made, the abilities and circumftances of the maker, and the difficulties which would attend the performance. And the confe^ quqnce was, that frequently they were re- pented of and retraded, not without the imputation of reproachful weaknefs, and like- wife profanenefs.
From
2S to be acceptably performed, 2yy
From all which it is evident, that mature Serm. ileliberation is neceirary in religious exercilesj X. and when tliey ate undertaken without it^ a fatal crroi' is committed, whereby they are rendered both difpleafing to God, and un- profitable to ourfelves. Religion hath the charader of a reafonable fervice j and as upon examination it will appear moil worthy of men, fo when their intelle<5lual powers are not employed in it, nothing can be more vain and inlignificant, the true ends of it cannot be obtained, and it yieldeth no fatisfadion to the mind. The purpofes of the animal life are ferved by inftincTts, but the higher ends of the rational nature, can only be an- fwered by the ufe of reafon. Above all things, what account can any man be able to give himfelf of his own condu<5t, who bcar- eth a part in the exterior forms of worfliip without confideration ? He goeth to the houfe of God without any fore-thought about what is to be done in it ; he adleth a formal part there, without prefence of mind, or any calm attention, and when the empty fliew is over, it is no more the fubjedl of any fe- rious refledion. It is not thus we behave ourfelves in the affairs v/hich we reckon of importance in life ; we employ all the fl<.ill we are mailers of in forming our defigns: T 3 they
27 S How Divine Worjhip
SERM.they are often in our thoughts before the X. execution, and in the execution itfelf, our moft vigorous attention is engaged. But the true caufe of the difference, is, that in the one cafe our inclinations are ftrong, in the other they are very weak, overborne by violent contrary prppenfities. ^The great Iprings of adion in the huinan nature are the affedions; they fet the thinking and the adivc powers at work, differently, ac- cording to the degree of their (Irength and prevalence. But the affedions originally planted i;i the min^, are not the only fprings of adion, nor do they operate necefla- rily ; from different occafions in life, and various ways of thinking, and by cuftom and habit, desires are con traded, which have a powerful influence on our condud. By a cuflomary indulgence of thefe, and the lower appetites of nature, they get the afcendant in the mind^ and all its powers are under their diredion, which becometh the prevailing temper, aqd the higher affedions are fo weakened, that there is no relifh for the objeds of them. Sull, however, we are confcious of ading voluntarily, and the higher, the virtuous and Religious affedions, enerva- ted as they are, yet being fo deeply wrought into cur conflitutiop, that they cannot be
altoge-
IS to be acceptably performed. 279
altogether extirpated, they make demands of Se rm. refpedt, and even extort fome kind of com- X. pliance, though without that attention and that pleafure, which would accompany the exercife and the gratification of them in a natural and unperverted ftate of the mind : Hence arifeth hypocritical devotion, a fpirit- lef3 form of godlinefs, while the power of it is denied ; men in a lifelefs manner make folcmn profeflions of homage to God, when they have no folicitude, nor take any thought about the fincerity or acceptance of their fer- vice ; and the reafon is becaufe their tafte is fo vitiatecj, and their judgments darkened, through the prevalence of fenfual and worldly inclinations, that divine things are infipid to them \ and they are fcarcely fenfi- ble of any reality in them : For the human mind is not capable of fuch indifference and inattention, where there is an affe(ftionate fenfe of excellence in the obje(fts of its thoughts, and their importance to iifelf. It appeareth then, that inconfideration, and unthoughtfulnefs about matters of religion, efpecially when we are employed in adts of immediate worfhip, and fo have the proper objedts of attention folemnly prefented to us, that, I fay, it is not a pitiable and excufable weaknefs, but highly criminal, as it is a T 4 negled)
280 How Divme WorJJnp
Serm. negleft of the proper and moft becoming; X. exercife of our thinking powers, for which our hearts muft condemn us j it proceedeth from a deep rooted depravity, from a dif- affedilon to God and goodnefs, and the pre- valence of the carnal mind, which is enmity againfi him. But there is a great difference in the degrees of this evil 5 unhappy is tbe ftate of that mind, in which it altogether prevaileth, and habitually 5 whofe devotions, as they are called, are nothing but a con- tinued empty pageantry, a tedious circulation ofthoughtlefs andtaflelefs formalities. Even good men, though far from that abandoned hypocrify I have been mentioning, are thro' through their infirmity caught in abfence fometimes, or a thdughtlefs levity of mind, during the performance of worfl:iip ; but it is generally otherwife ; and as their failures of this kind are the fubjed: of their regret, they always watch againfi them, and endea- vour habitually more and more to have their hearts fixed, and be of prefent fpirits in the fervice of God. My brethren, let us always regard it, as a matter of great importance, to acquit ourfelves well in the pofitive and in- ftrumental duties of piety, becaufe of the ex- cellent ends they ferve, and the great advan- 1^26 to ourfelves, of which they are moft 1*-:^' uleful
is to be accepfably performed. 281
ufeful means j and particularly, as SoIomcnSERMo advifeth, let us be always ready to hear, to X. receive inflrudions, and to have good fenti- ments revived in our minds, as the only na- tural and rational way of exciting in us good aftedtions, and our increafing in all virtue ; and let us be always upon our guard, that divine worfliip doth not grow into contempt with us, and that we be not, through a cuflo- mary and carelefs manner of attending it, har- dened into an irreverence for God, and there- by into a difinclination to follow him as dear children, to imitate his amiable moral perfec- tions, which is the eflence of religion.
Thirdly, Another fault to be carefully avoid- ed in worfl^.ip, and particularly in prayer, is a laborious multiplicity of words, and vain repetitions, as if the acceptance of our fer- vice depended on the labour of the external a6tion, more than the fincerity of the af- fedions. Solomoji warneth the worflilpper 7J0t to be rafi with his mouth, nor bajiy in littering words before God, but rather that his words fI:ould be Jew. lie faith, a fools voice is known by the muldtude of words (as much in devotion as in any other affair) and in this there are divers vanities. A greater than Solomon, our Saviour himfelf giveth the fame inftrudion to his difciples, wlieii he teacheth
ihcm
282 How Divine Worjhip
S E R M. them to pray, Mat. vi. 7. after warning them X. againft the hypocritical oftentation of the pharifees, who chofe to fay their pretended private prayers in the ftreets, and places of publick concourfe, that they might be feen and applauded by men ; he addeth, wheti ye frayy life not njaiji repetitions^ as the heathen dOi for they think that they fiall be heard for their much fpeaking. This laft expreflion fheweth us, the true caufe of that fuperfti- tion which was ufed by heathens, but very unbecoming the fervants of the true God, namely, a multitude of words with agitations of the body, as figns of the vehement fer- vor and perturbation of the rrind, of which there is a remarkable inftance in that famous conteft between Elijah and the prophets of Baal, concerning the true God j the manner of the idolaters upon that occafion, was fre- quently repeating this exclamation, O Baal^ hear us, with extravagant geftures and cere- monies. Our Saviour, I fay, fheweth the true caufe of that fuperftition, which is, that they think to be heard for their much fpeak- ing, and other external tokens of importu- nity. Now, upon what principle is this founded ? It can be no other than that the fuppofed deity, the obje(5t of religious invocation, is cither ignorant of the wants
of
is to be acceptably performed. 2 S3
of his worfhippers, and ncedeth to be in- S k r m. formed by their much fpeaking, or that ^. he is unattentive and indolent, and that his compaffions muft be moved, or his atten- tion engaged by a clamorous importunity, as the indigent and diflrefled, by prcfencing their petitions to men, intend to lay before them afflidling circumftances, otherwife un- known, or by working on the tendernefs of their nature, induce them to do fuch favours as could not otherwife be expeded. But thefc are notions we ought not to entertain con- cerning the fupreme Being, to whom every circumftance in our condition is thoroughly known, and whofe goodnels is not a fudden emotion of pity, but a fteady uniform bene- volence, dire<5ted in its exercife by the mofb perfedt Wifdom,
What need is ther^, then, of much fpeak- ing to Almighty God ? The moft acceptable addrefles to him, omnifcient, perfedly righ- teous, good, and holy, are the offerings of pure rcafonablc and pious defires ; words are only neceflary, as in publick worfiiip, for the inilru(ftion and edification of men ; in pri- vate prayers, they are no farther ufeful, than as they may have a tendency to fix the at- tention of our minds ; they are only appen- dages or circumftances of the prayer, not
its
2^^ \yM<J^.-Divme TVorJhip -
Serm. its effenee, which confifteth in devout affee^ X. tions, folemnly addrefled to God. One ar- gument Solomon urgeth in the text, is taken from the tranfcendent excellence and glory .of the divine Majefty, compared with our mean and frail condition. , God is in heaven^ and thou upon earthy therefore let thy words be few. It is thus that the fcripture frequently exprelT- €th the fupremacy of God, and the dignity of his nature ; he is in heaven, not as if his prefence were confined to that higher fitua- tion, for he is every where 3 but to give us an idea of his fuperior perfedions and abfo- lute dominion: And when we fet againfl this, what may be juflly in comparifon called the bafenefs of our own flate, as cur founda- tion is in the dufly and we dwell in hciifes of clay^ the true inference is, that our worfliip fhould be performed with the deepeft humi- lity, and that we fliould maintain the moil awful refped: for him in our minds, which naturally exprefTeth itfelf rather by a few well chofen words, than by vain bablings and loud clamorous repetitions ; for let any one judge, whether reverence appeareth more in a modeft and awful filence, or a noify profu- fion of words.
It were to be wiflied. that the forms of de^
votion ufed among chriflians, were more free
r from
h to he acceptably fcrfofmed. 2S <r
from this fault than they are. That prayer S e R M, which our Saviour hath left us as a pattern, X. and a diredory in performing this duty, is '^'""^ moft worthy to be fiequendy ufed, and to be imitated in our own compofures as nearly as we can. The words are few, but very figni- iicant, the fentiments concerning the deity it comaineth, are perfedly juft and rational, tending to infpire the mind with the higheft efteem and love, with a firm confidence in his paternal goodnefs and tender care of us ; and from thefe principles to excite difpofitions, to fincere and conftant obedience and fubmiifion, as well as to fill us with a refolution of ftrid; vigilance againft temptations, and all ap- proaches of evil ; to excite in us likewife, the the moft affeaionate mutual fympathy and fervent charity, which the law of our nature ftrongly bindeth us to, which it is the glory of chriftianity to enforce by the moft powerful motives, and the greateft glory of men to pradife. The petitions are the moft becoming, and at the fame time comprehenfive of all, that a well difpofed heart would defire ; there is no idle infipid repetition of unmeaning founds, but the moft proper and reafonable addrelfes of men to almighty God, ex- prefted in a very concife, but yet very in- tcllio-ible manner. How unlike it are many ^ of
286 Ii<m Divim Worfiip
S E R M. of ouf human compofitions ? Though I hope, X. ufed by many chriflians with (incercly good affedions, and therefore acceptably, yet the forms themfelves carry too vifible marks of imperfedlion ; feme pa^ts of them more agree- able to the divided opinions of particular feds, than the faich which was once delivered to the faints in the holy fcriptures, and exprefllve rather of a narrow party-fpirit than catholick chriftian charity i fome very defedive in giving men a juft idea of the chriftian obligations, nay, tending to miflead them in a matter of fo great importance, as the foundation of their hopes towards God, by fubftituting other things in the room of fincere obedience, and placing too great efficacy and merit, in ex- ternal ads; many arc obfcure, fcarcely intel- ligible, and the generality too tedious and perplex'd ; and the greateft part of thele forms tranfgrefs the diredions of Solomon in the text, and the rule of our Saviour befoie referred to, which is agreeable to them ^ for how often do we meet with the fame thing, either in different or the fame words ? The name of God and the Lord occurreth in almoft every fentence; and fuch (hort petitions as have mercy on us, and hear vs, fo frequently, that it can fcarcely efcape the cenfure of a vain repetition^ at lead it doth not tend to prefervc
is to be acceptably performed, 287
a luitable reverence for God in the minds of S e r m. the worHiippcrs, which above all things (liould X. be aimed at by thofe who would teach them -^^''"^ to pray. It ought to be acknowleged the duty of prayer is alfo too often performed, without authorifed forms, in a manner not proper and edifying. Men ufe expreffions too crude and indigefted, are raj};) with their mouths in uttering "words before God; and fometimcs by too much laboured and quaint ways of fpeaking, and a great copioufnefs and fluency of words, the minds offuchasjoin in pray- er are too much diverted from that which is the principal intention of that facred fervicc. We ought, therefore, in all fuch performances to aim at the greateft perfpicuity, to avoid all perplexed and intricate ways of fpeak- jng, and a tedious repetition of things, ei- ther in the fame or different words j and to ufe the plained and moft comprehenfivc ex- preffions 3 always preferving in ourfelves, and endeavouring to communicate to others, juft fentiments concerning God, and the duty we owe him ; that thereby good difpofitions may be excited and ftrengthened which is the main end of prayer.
I /hall conclude this head with confider-
ing a little an elegant and ijiftrudivf^ fimili-
tude, which Solomon ufeth to illullrate the pre-
fcnt fubjedt. He compareth rafli and un-
i thought-
28-8 Hoio Divine TVorfiip
Serm. thoughtful prayers, coniifting of many words X. and little meaning, to dreams which come from a multitude of bufinefs, in the 3d verfe, and, again, he referreth to it in the 7th verfe, hi the multitude of dreams^ and many wordsj there are divers vanities. There is no appear- ance in our nature, however inexplicable in its caufe, more frequently the fubjecl: of ob- fervation than dreaming ; and the fa6l is alfo very well known, which the wife man ob- ferveth here concerning It, that it cometh through the multitude of bufinefs j that which employeth our waking thoughts and cares, is very often the fubjed: of our re- veries in fleep. This, as well as other things in ourfelves which we are confcious of, plain- ly flieweth us, that there is a power of the mind, called the imagination, intirely diffe- rent from the underftanding, often very adive, and varioufly affeding us with pleafure and pain, while the other is not exercifed at all j which w^ill eafily appear to any one, who refledleth on the fcenes formed by the fancy, particularly in fleep ; for he cannot but fee there was no ufe of judgment in them, no confideration of truth, and the difference ojf things, which is the proper office of judg- ment. The ideas which were originally pre- fented to the mind by external objeds, do not immediately perifli when the gbjeds are
with-
is to he acceptably per f or me i. 289
withdrawn ; they leave imprefllons by which S e R M* they are afterwards revived, fometimes with- X. out our defign, or we can turn ourfelves to the review of them at pleafure. Thefe are to the intelledual faculty the materials of knowledge; by examining and comparing them together, it difcerneth their agreement and difagreement, or forms proportions up- on which it judgeth, that they are true or falfe. They are alfo the materials which the fancy worketh upon ; it can form no fimple ideas, but diverlify, varioufly compound, and aflbclate, the notions which we have received. As every part of our conftitution manifefteth the wifdom and goodnefs of its author ; this fa- culty in particular afFordeth elegant entertain- ment to the mind, and heighteneth the enjoy- ment of life. But it is under the direction and controul of a higher power ; and great caution is required that we be not mifled by it, as too of- ten we are, when it forms agreeable fcenes, whereby we are diverted from ufing our under- flandings in a proper manner : We reft in them through inattention, without examin- ing, taking our meafures by, and founding our expeftations upon them. Now, there is in this refpedt a refemblance between dreams and the prayers which Solomon here fpeaketh of i they are both of them the labour of the Vol. IV. U ima-
2 go How Divine JVorfiip
Seim. imagination J and as fome men are extreniely X. pleafed with rovings of their fancy in fleep, nay, weakly take them for prefages of good j fo in religious exercifes, a lively and warm fancy pouring out a torrent of words is mis- taken for fervent devotion, not without imagining that a fuperior influence contribut- eth to it ; but the charadlers of fincere accept- able devotion are, and by thefe we may know it, that it is always attended with the freeft, moft calm, and regular cxercife of the un- derftanding, with juft fentiments concerning the perfediions of God, and a deep reverence for them, with an afFed:ionate fenfe of moral obligations, and a true difpoiition to fulfil them univerfally, or to perform our whole duty to God and man.
I fliall not now enter on the remaining part of the text, which relateth to vows, be- caufe I had lately another occafion of con- fidering that fubjed;; only, let it ftill be re- membered, that we ought to form religious purpofes with mature deliberation. The great errors, againil: which the preacher here warneth the worfliippers of God, are raih- nefs and unfleadinefs, and the latter naturally followeth the other j for when in a fudden fit of warm and inconfiderate zeal, hafty refo- lutions are made, upon a cooler refledlion on
the
is to be acceptably performed. 291
the inconveniences which attend them, theySERM. are repented of and not executed, whereby X. as imprudence and levity of mind is difcover- ed, fo the tendency is to an habitual trifling in, and irreverence for facred things. There- fore in things which arc of an arbitrary nature (1 do not fpcakof the efTcntial duties of piety and virtue, to which we are under an antece- dent indifpenlable obligation, though our re- peated purpofes of performing them ought to be made deliberately j but as to thofe matters which are more properly under our power) we {hould avoid precipitancy j and the thing being in itfelf lawful, what we have pro- mifed ihould be done without delay, for the rcafons already infinuated, and becaufe fuch foolidi inftability is difpleafing to God. Wherefore^ faith Solomon in the text, fioidd God be angry at thy voice^ and deftroy the ivork of thine hands.
Having infifled fo much on the faults which, thro' the folly, inattention, and depravity of men, attend the performance of pofitive in- firumental duties of religion, whereby they are rendered ineffectual to their proper ends, and unacceptable to God ; it is neceffary to add one caution, and with it I (hall conclude; namely, that thefe duties do not come into difufe and contempt with us. This is an U 2 extreme
2^2 How Dmne Worjhlp
SERM.extreme which fome have fallen into, and' X. perhaps never more than now. But how unreafonable is it ? Becaufe inftituted religi- ous fervices have been groflly abufed, doth it therefore follow that they are altogether infignificant ? Becaufe they are not in them- felves, and by the original defign of the in- ftitutor, of equal importance with judgment, faith, mercy, and the love of God, but fub- ordinated to them as means, therefore they are of no importance at all ? Or, becaufe they have been turned into fuperflition, and perverted fo as to make void the moral com- mandments of God, and defeat virtue and goodnefs among men, by being fubftituted in the place of them, and relied on in oppofi- tion to them, as founding a claim to the fa- vour of God, therefore the proper ufe of them for promoting virtue and goodnefs is to be laid afide ? Surely God hath an unalien- able right to our obedience j and fince his inftitutions are mercifully intended for our advantage, and we ourfelves may fee the ap- titude of them for that purpofe, we ought to attend them dutifully and diligently from an aifedlionate regard to the authority by which they are enjoined ; only taking care that we do it in a proper manner, with underftanding,. and an upright intention to ferve the true
end&
is to be acceptably performed. 293
.ends and purpofes of them j for as experience S f. r m< fheweth, that the fuperftitious abufe of exter- X. nal fervices in religion is infinitely hurtful, fo on the other hand, it is matter of moft fen- fible obfervation, that through the negledl and .difefleem of them, true piety declineth.
V X S E R-
SERMON XL
The Evil and Folly of Gov e-
TOUSNESS.
Luke XII. 15.
jind be faid unto them^ take heed and beware, of cffvetoufnefsy for a marCi life confifteth not in the abundance of the things which he fof- feffeth.
S E R M. f^ Ovetoufnefs denoteth two different XI. V_>< tempers of the mind ; the firfl is an ' undue defire of that which is another per- fon's property, contrary to juftice, which is an univerfal law to mankind, and to that feparate and peculiar right, to the enjoy- ment of life belonging to every individual which necefTarily taketh place in our prefent condition. This fin is expreflly prohibited in the tenth'commandment, and fpemeth tq be added as a fecurity to fome other pre- cepts of the law, and a barrier againfl the violation of them. Our flate in the world being fuchj that the ends of it could not be
obtained
The E'-jil and Folly of Covetoufnefs, 2 95
obtained by a community of goods, andSERM- therefore requiring a diflindion of property, XI. the divine wifdom hath e/labhflied it as a ' '^ perpetual rule for the common fafety and for preferving publick order and peace, that no man fhould invade the juft poiTeffion of another by open violence, or endeavour to deprive him of it by fecret fraud j which dtCign alfo is purfued, and ought to be pur- fued, by human political conllitutions. But the authority of God goeth farther than that of men J he not only forbiddeth outward ads of violence and deceit, which they forbid like wife, he layeth alfo a reftraint on the appetites of the mind, and under the penalty of grievous inward remorfe, and of his fu- ture difpleafure, forbideth entering into any fecret devices and purpofes of heart which may have a tendency to injure our neigh- bour. The fecond fignification of the word covetoufnefs is, an immoderate defire of worldly pofTeffions in whatever way they are to be acquired, even fuppofing it fhould be without injufiice of any kind. This is certainly the fource of the other evil : when riches become the idol of the heart, efteem- ed and defired far above what the real va- lue and the proper ufe of them will juflify, the next ftep is to wifli for a deliverance from ^ 4 the
296 ^loe Evil and Folly of Covet ottfnefs,
S E R M. the reflraints of firid: honefty, and then the XI. mind inventing plaufible pretences, where- by to deceive itfelf, is brought by degrees to form defigns of acquiring its beloved ob- ject even by the violation of right; at leaft men by indulging themfelves in a very eager defire of riches, lay fnares for their ow^n fouls, and are brought under vehement temptations to tranfgrefs the bounds of juftice ; fo that upon the whole, the only fure prefervative of innocence, I mean with refped: to the rights of our neighbours, is to be moderate in our love of the world, and contented with fuch things as we have.
It is in this lafl: and moft comprehenfive fenfe I underfland our Saviour's exhortation in the text, fo take heed and beware of covet' oufnefs, becaufe the argument he ufeth pro- perly relateth to it in its full extent ; for that the life of man doth not confijl in the abundance of his pofefjions^ is a very good reafon why we fhould not inordinately de- lire and purfue fuch poileffions whatever the method of acquiring them be, even though altogether free from the imputation of un- righteoufnefs. I cannot help wifliing, that chriftians, in confidering the difcourfes of our Saviour, would not only regard his au- thority as binding their confciences, but de- liberately
^he Evil and Folly of Coveiouffiefs. 29/
liberately enter into the reafon of his in-SERM.' flrudlions, which I am perfwaded would XI. then take fall hold of their hearts, as being agreeable to the uncorrupted didates, and the beft fentiments of the human mind, and they would be convinced he is perfcdly wife and good in the rules he hath prefcribed, as well as the fupreme Lord, whom we ought to hear and obey in all things. My defign in this difcourfe is,
Firfi, to explain the argument before us, and to juftify it, that is, to fhew the meaning of the aflertion, ibaf a mans life doth not confifl in the abundance of his poffejjionsy and to fhew that it is flrickly true.
Secondly y to apply it to the purpofe of the text, namely as a diiTuaiive from covet* oufnefs.
Firji^ to explain the argument before us, . and to juftify it : Every one knoweth what the life of man is, fo far as is neceffary to my prefent purpofe, that is, to fhew that it doth not confifl in the abundance of worldly pofTefTions. We are each of us for ourfelves confcious of a vital intelledual be- ing, compounded of a corporeal fyflem, which we call our own body, by the means
of
29^ ^^ ^'^^'^ ^^^ -^''^6' ^f Covetoufnefs,
Serm. of which we have the preceptions of exter- XL nal objedls, and its members are moved by the fole determination of our wills ; com- pounded I fay, of this corporeal fyflem and a thinking adlive principle which animateth it. By thefe different parts of the compoiition, life comprehendeth a great variety of inte-^ refts and affairs, which we confider as ours, and they are of importance to us j inward perceptions, the exercife of underftanding, memory, will, and affections, with a con- fcioufnefs of them all ; at the fame time the proper difpofltion of the bodily organs, each holding its own place and performing its function in the machine : and by this exte- rior part life is related to and dependeth up- on the ambient air, materials for nourifh- ment, and other external things which are obvious to all. Life is to be confidered as the fundamental capacity of all animal ope- rations, and of all rational adtions in the prefent ftate, together with the important confequences which follow them: by it we are attached to the earth, and engaged in its various concerns, in families, nations, and other communities formed for the pur- pofes of the prefent flatc, and in the purfuit of the various interefls belonging to them ; and upon it as a neceffary preparation an4
introduction
^je Evil and Folly of Co'vetotifnefs, 299
introdudion dependcth our condition of ex- Serm. iilence hereafter. Life alfo is the e^cntial XL foundation of enjoyment in the whole com- pufs of it, and all its various kinds. On the contrary, the dead know not any tbiiig^ their hatred^ and lovc^ and envy^ are fc rified^ neither have they a portion in any thing that is done under the fun ; there is no labour^ 710 wifdonty nor device y in the grave -^ to all the purpofes either of good or evil in this world, or of preparation for ano- ther, the opportunity is loft when life end- eth, and is never to be recovered. What I have faid on this head is 1 think fuffici- ent to the prefent purpofe, that is, to give us fuch a notion of life as may enable us to judge whether it confifteth in, or if the ends of it have any neceflary dependance on, the abundance of his riches which are the things here meant that a man pofTef- feth. And that it doth not, I (liall next
endeavour to fliew.
Firft, that the being and prefervation of life doth not confift in nor hath any depen- dence on thefe things, every one muft be fen- lible. No man imagineth that riches con- tributed to his exiftence, or thct they are cflential to the human conftitution ; not one power ol nature is either the more or the r lefs
■Joo ^e Evil and Folly of Covetoufnefs,
SERM.lefs perfedt for our having or wanting them. XI. As Job wifely obferveth concerning himfelf when he was ilripped of all worldly pofTef- lions, tlMt he came naked into the worldy and Jbould go naked out of it j riches and poverty might make an accidental alteration in his ilate while here, but had nothing to do ei- ther with the commencement or the end of life> the interior faculties of thinking, rea- foning, and willing, and the exercife of them, together with all the noble afFedtions of the mind, and the enjoyments they af- ford ; all thefe are independent on our out- ward poileffions ; and fo is the animal life it- felf ; for it equally fubfifteth in the poor and in the rich ; the latter by all his care and and folicitude, however fuccefsful he may be in earthly acquifitions, can no more than the other add one cubit to his ilature, or one hour to his age. The truth is, this part of our nature dependeth much more upon thofe things which are not the en- grofs'd property of a few, but the common gifts of providence to all mankind, and all living things, as the fun, the air, earth, and water j I fay, it dependeth much more up- on thefe than upon thofe things, the abun- dance of which diftingui{heth the external condition of fome men from others. If it
be
^s E'-cil and Folly of Covetoufnefi, 301
be alledgcd that abundant polTefTions feemSERM, to give fome advantage for the prefervation of life, in as much as they afford a larger com- mand of the necefTary means of health, and fafety from hurtful incidents, than a contrac- ted fortune doth. I anfwer, that this turneth to very little account when we bring It to the teft of fadl, and experience. How few arc there of mankind whofe lives are lengthen- ed out by their riches, or any advantage arifing from them ? perhaps, they are the occafion of fhortening the days of as many, and upon a juft computation it will appear that men of lower ftations are as long lived as the great; the continuance and diflbluti- on of life depending upoti higher caufes, and being under the direction of providence, without any connexion with the circum- llances of our wordly ftate.
2,dly, As the being and the prefervation of a man's life do not confift in nor depend on the abundance of the things that he pof- feffeth, fo neither do the higheft and bell ends of it. It is certainly a queftion of the greateft importance, what are the true ends of life ? about which men feem to be pretty well agreed in fpeculation, but are unhap- pily divided in practice, if we may judge by their purfuits which are are as various as
their
302 7 he Evil a?id Folly of Coveieufiiefs,
S E R M. their affedions. One is wholly devoted t© XI. fenfual gratifications ^ another, indeed, mak- eth the heaping up wealth the main bufinefs of life J and fome are entirely governed by reiillefs ambition and a luft of power j flill however this is a point upon which we muft allow ourfelves to reafon, for to be blindly led by the mere impulfe of the inclination which happeneth to be uppermoft without examining it, is a conduc^l in which we can never be juftified to our own minds, nor eon- fequently enjoy a lafting and folid fatisfadlion j becaufe reafon and confcience, if they have no other iliare in our councils, will at leafl give us a continual uneafincfs in following the courfe which they do not approve. But may it not be taken for granted, iince none of us will pretend to difpute it, and to prove it would be too large an undertaking for my prefent defign, that the principal cha- raders of the human life being, that it is ra- tional and moral, the proper ends of it are f»ch as thefe chara<5ters dire(ft ; to improve the fuperior powers of nature, and carry them to their juft meafure of perfe^^tion, to enlarge the underflanding, and ufe reafon aright, bringing the appetites in fubje(ftion to it, to cultivate the benevolent and devout affe<5lions, and thus by preferving an inward
harmony
^he Evil and Folly of Co^JetoufneJs, 303
harmony to fulfil the law of our creation, S e r m. and approve ourfelves to God ? To all this XI. every one muft fee riches are altogether fo- reign, and can in no wife contribute. No man is the wifer for the abundance of his poiTeflions, nor doth he increafe in virtue, whatever contrary efFedt they may have, at leaft be the occafion of, as fad experience flieweth they are, in many inftances. But,
thirdly. The enjoyment of life doth not confift in riches ; and as this is the only end which they have any pretence or appearance of anfwering, if upon a fair enquiry, it (hall be found that they come fliort of it, then it mufl owned they are what our Saviour calleth them, deceitful 'y and his allertionin the text is true, that life doth not in any fenfe con- fift in them, which therefore is a ftrong ar- gument to the purpofe he applieth it to, namely, againft covetoufnefs. Let it be ac- knowledged, that happinefs is reafonably the aim of all living ; it is a defire deeply planted in our nature of which we cannot poflibly divert ourfelves ; the value of life, and of every thing in it, is to be eftimated accord- ing to the meafure of happinefs it yieldeth, and may be juftly faid to confift in that which affordeth the higheft and the trueft enjoy- ment.
304 The^Evil and Folly of Covetoufnefs,
S ER M. ment. Here is the real motive of the covet-
XI. ous 5 that which attradteth their afFedions to, and engageth them in the eager purfuit of riches, is, that they promife themfelves great and lading fatisfadlion in the pofleffion of them. Perhaps they do not avow it even to their own minds, from a fecret confcioufnefs, that it will not abide a fair trial, the uncer- tainty of riches, and their infufficiency to preferve an uninterrupted inward contentment being fo very apparent upon the leaft reflec- tion ; but, undoubtedly, this is the prevail- ing prefumption in their hearts -, and the only principle upon which an infatiable defire of riches muft reft, if it refleth on any at ;all, is this, that in proportion as they increafe, they tend to render life eafy and happy. But whether this be a deliberate perfuafion in the minds of men, or only a ftrong unexamined prejudice, which hath the fame force and efFedt, I will enquire into the grounds of it, and endeavour to {hew that it is falfe, which will, I think, be a proper illuftration of the j)refent fubjecft : For furely men will be de- termined in their choice and their purfuits in life, by the opinion they have of enjoyment or happinefs j that will ftiU be thought the moft eflential, which giveth the greateft pro- fpe<5t of it J and therefore, if, befides what 4, hath
The Evil and Folly of Covefoupiefs. 305
liath been already faid, it can be proved Serm. that abundance of worldly polTcffions will XI. not anfwer that end, there is no pretence of' reafon, by which the covetous can juftify themfelves in the immoderate profecution of them.
It is necelTary to obferve here, what every man muft be convinced of upon the lead re- fledion, that riches are not the immediate object of any original defire in the human nature. If we examine our whole conftitu- tion, with all the primary affedions which belong to it, we fliall find that this hath no place among them. There are appetites which take their rife from the body, and cen- ter wholly in it, fuch as hunger and third ; there are beauties difcerned in various fenfi- ble forms, whether natural or contrived by art, which move our inclinations and give us pleafure j there are alfo affedions in the mind of a higher fort to beings of our own fpecies, and other fenfitive and intelligent na- tures, and to moral qualities j none at all which terminate upon wealth, that is, upon poffefling a large fhare of the produdions of the earth, and the conveniencies of life, or the ready means of purchafmg them as 2. peculiar property, and by way of diflinc-. tion from ethers. One fuppofition will
Vol. IV. X make
3o6 7 he Evil and Folly of Ccvetoufnefs.
Serm. make this very evident, and it is far from
^i- being abfurd : Suppofe a ftate of things wherein a community of goods would not be inconvenient, fuch plenty of all things without labour as fhould be much more than fufficient for all mankind, fo that no want could ever be imagined, ^nd there fhould be no occalion of treafuring up for the time to come, which was in fadl the condition of the firft human pair ; I believe the greateft mifer will acknowledge, that in fuch a cafe, hu- man life would be as happy as riches could make it, unlefs he fhould think it neceffary to his happinefs, to fee others of his own kind in a ftate which he muft think un'happy, which is an unnatural malevolence, not ne- cefTarily ingredient in the charad:er even of a covetous man. The plain confequence is, that riches are not effentially and origi- nally neceffary to the happinefs of life, but by mere accident, and becaufe there happen- eth to be fuch a multitude of men upon the earth, as requireth the encouragement of in- duflry for fupporting them.
And yet it is certain that the love of riches is become a very powerful luft in the human nature, at leaft in fame minds, and they are thought of great importance to the comfort- able enjoyment of life. Whence doth this
arife I
"The Evil and Folly of Covefoufnefe. 307
arife? Evidently from obfervation and cx-Serm. perlence. When we grow up in the know- XI. ledge of the world, perceiving a great diver- fity in the conditions of men, fome by hard labour, and with much difficulty, earning the ncceflliries of life, or in a ftate of fervile dc- pendance on their fuperiors ; others living in an elegant manner, with badges of diftindion about them, and plenty of all things, where- by the fenles and the fancy are gratified, and an ability of relieving and obliging multitudes by kind offices ; the fplendor and external advantages of this latter ftate, ftrike our minds very ftrongly, and we eafily run into the com- mon prevailing opinion, that if it is not eflen- tial, it maketh at leaft a very great addition to the happinefs of life. But when we examine it more clofely, we {hall fee, that fuch profperity, whatever glaring appear- ance it maketh, is not happinefs ; nor can certainly communicate it. Suppofe a man in the greateft pomp, adorned with all the marks of grandeur and wealth, in any im- mediate diftrefs or danger, under a fentence of condemnation, an incurable diftemper of body, or intolerable anguifli of mind pro- ceeding from other caufes, would all his large pofTcffions afford him any relief or confola- tion ? No furely. How then doth happinefs X 2 confill
2o8 7he Evil and Folly of Covetoufnefs.
SfiRM. conliil; in them, or depend on them, fince XI. they can minifter no comfort at all in the greated exigence ? It is plain that the total amount of their ufefulnefs to the purpofes of enjoyment is only this, that when other circumftances concur to render a man capable, they afford the larger means of it in various kinds ; firft. Of fenfual gratifications ; 2dly, The pleafures of the fancy or imagination j 3dly, Of doing good to his fellow creatures, either his own near relations or others, as his difpofition inclineth him. This is, I think, ftating the cafe fliirly, and allowing all to riches which can be demanded for them.
Let us now conlider each of thefe particu- lars, that we may fee of what importance they are to happinefs, fo far, I mean, as they are fupplied, and the opportunities of them enlarged by riches. And, firft, the pleafures of kn(c are of the very lowefl kind, which a man confidering as common with us to the brutal fpecies cannot but think far from the chief happinefs of a reafonable nature, and that the advantage of furnifliing us with great plenty and variety of them is not extremely to be valued or g'oried in. Befides, there are certain bounds fixed by nature itfelf to the appetites, beyond which we cannot pafs in -the gratification of them without deftroying
en-
' TZf Evil a?2d Folly of Covetoufncfs. 309
enjoyment and turning it into lineafinefs ; qSerm. imail portion fatisfieth them, and what great -^^ advantage is it to a man to have much more than he can ufe, or fuch variety as only ft^rveth to provoke fickly unnatural cravings^ like third: in a fever, which when indulged impair health and create naufeoufnefs and difeafe ? 1 believe it may be truly affirmed, that thofe who by honeft and healthful in- duflry, earn what is necefTary to the fupport of nature, having thereby a funiciency of coarfer fare with a keen appetite, that thcfe, I fiiy, enjoy the pleafures of fenfe to greater perfedion than the rich, who live in the moft fumptuous ftate, abufing their riches to the purpofes of luxury, who by a conflant fuperfliiity prevent a true appetite, and by a itudied elegance provoke a falfe one. If it be fo, we muft conclude, that riches are not very conducive to this kind of enjoyment, though they have a greater appearance of fecuring it than any other, fince, on the contrary, they rather tend to impair health, and to leffcn inftead of encreaiing pleafure : Not to fpeak of the mind, of which mcthinks itbecometh a man to have Tome confideration, and which fuffereth in its temper and its trueft fruitions, becoming humourfomeand peevifli, orftupid- ]y dull and fottifh by pampering the body. X 3 Sccotidh'y
3 lo ^he Evil and Folly of Covetoufnefs.
S E R M. Secojidly^ Another fort of pleafures are thofe XI. of the imagination, arifing from the beauties of nature or art, of whrch we have an internal fenfe, yeilding delight, as we have the fen- fations of colours, founds, and taftes, from external material objecfts, by our bodily organs v^'hich convey them. Thefe, it is certain af- ford great entertainment to the human life, though in various degrees, according to the difFei;cnt meafure of exquifitenefs or perfedion in the fenfe it felf, which is improved in fome beyond others by inftrucfrion, obfer- vation, and experience ; and according to the knowledge men have of the objects. People of all ftations have fome beauties of this kind which pleafe them j and the bountiful Author of nature feemeth to have formed this part of it, his liberal providence at the fame time af- fording faitable objeds, on purpofe to render our condition in this world the more caiy and agreeable : But fome of mankind enjoy mu'cii more of fucli pleafure than others ; the fenfe jt felf is more refined, they have a higher relifli, and a greater variety ; and here fcemeih to lie one principal advantage of riches : Men in an eafy opulent condition, as they are free from the neceilary labour which employeth the poorer fort, and may apply themfelves to the iludy of what is gratetul to the imagi- nation.
Tfje Evil and Folly of Ccvetoufnefs. 3 1 1
nation, To their wealth giveth them a large SeRM- command of the entertaining objeds. Of >^I- this we have a remarkable inftance in Solomon, the greateft king of Ifrael, who thus defcribeth the grandeur of his ftate appearing in buildings, gardening, aqueduds, mufick, equipage, or whatever a great genius could devife, or im- menfe riches furnilh him with, to render the enjoyment of life elegant and magnificent. Ecclef. ii. from the 4th verfe, / m.^de me great works, I builded me houfes, 1 planted 'oineyards, I made me gardens and orchards, and planted trees in them of all kinds of fruits-, I made me pools of water to water therewith the wood that bringeth forth trees ; / got fervants and maidens, and hadfervants born in my hoiife-, alfo I had great pojfejjions of great and fmall cattle, above all that were in Jeriifalem before me ', I gathered me alfo fdver and gold, and the peculiar treafiire of kings and of the provinces; I got me men fingers and women fingers, and all the delights of the fins of men, as mufcal inftrumcnts of all forts, alfi my wifdom remained with me. What more could a heart defire which is the moft intent upon enjoyments of this fort ? And what can the man do that cometh after the king ? Can he hope to exceed or even to equal him in fuch fatisfaftion ? But yet upon a ferious and deliberate review he X 4 pro-
3 1 2 The Evil and Folly of Covet oujhefs.
Serm. pronounceth all to be vanity and vexation of ■^^- fpirit. To {liew that life, that is, as we are now confidering it, the enjoyment of life, doth not confift in thefe gratifications, nor confequently in riches whereby they are ac- quired, we may obferve, firft, that there arc far more effential and important pleafures which the human nature is capable of, even in it*s prefent ftate, namely, thofe of religion and virtue, in comparifon of which the other may be juftly reckoned what Solomon calleth them, Vanity ; I fay, the pleafures which accompany and arife from religious virtue are far more ef- fential, for they are infe parable from the mind while its natural powers and capacities remain ; they depend upon itfelf, not upon any thing which is external and accidental : No man, whatever his condition be, can without inter- ruption entertain himfclf with fine fights, de- lightful founds, or any thing of a like nature ; an indifpofiiion of body or of mind, or an im- pediment from outward circumftances may happen which may put it wholly out of his power : But as there is a vaftly fuperior delight in the contemplation of beautiful moral cha- radters and adions, and more efpecially in a confcioufnefs of virtuous difpofitions in the mind itfelf, this is liable to no interruption j whenever v^'c turn our thoughts towards it, 3 "i^
^he Evil and Folly of Ccvetcufiicfs. 3 i 3
h meeteth them with fatisfad:ion, and no dl- S e r m. flrefs, difTiculty, or danger, can make it infipid. XI. One would think men fliould agree in placing the principal enjoyment of life, in that which hath the deepeft foundation in the frame of our nature, which as it giveth the higheft pleafure, fo it is always ready at hand and in our power, never becometh taftelefs, but ftill fre(h, increafing the more we ufe it, and ap- ply our thoughts to the review ; I fay, we Ihould place the enjoyment of life in this ra- ther than in things of an inferior nature, things without us, which depend on variable accidents, and the agrecablenefs of them is fubje(S to the inward variations of the fancy, than which experience flieweth nothing is more changeable. But,
idly J Let it be fuppofed that thefe pleafures are a confiderable article in the enjoyment of life, they are not appropriated to the rich, nor do depend on riches, which are only the means of acquiring the property of them, in which the true enjoyment doth not confin-. The beauties of nature are unconfined, and every man who hath a true fenfe of them, may find objects enough to entertain it. It is not the property in any of them, whicli giveth pleafure, and the man who purclialcth or procures to be made any beautiful fcnfible
form.
314 ^•■'^ -E*^^"^ ^^d F^^b ^f Covet on fi^efs.
SERM.form, fuch as a curious piece of architec- XI. turCj gardening, or any otI;ers, liC doth it for others, as well as himfelf. What fliould hinder, but that ^olo7non\ fervants fhould be as well entertained as liimfelf, v/ith his orchards, and his woods, and his ftately palaces, the fplendor of his court, and with his vocal and inflrumental nmfick ? If it be fuppofed that the pleafure of the rich arifeth from his having a peculiar power over agreeable objefts in exclufion of others, to difpofe of them as he will ; that is in- deed a pleafure of a quite different nature, which the mifer may enjoy, who never maketh any ufe of his riches at all j for he can entertain himfelf in his own vain thoughts with this confideration, that he is able to procure the delights of the fons of men when Jie pleafeth, although he never doth it ; it is therefore a mean and fordid pleafure and liath nothing to do with the enjoyment of life.
"Thi'rdly, The lafb, and indeed the trueft and higheft, enjoyment of life, is in doing good, or being ufeful to mankind : And of this riches afFordeth the largeft means, .which is the greatefl ad\'antage of them. I ac- knowledge that the man who ufeth his riches as the iuftrumcnts of beneficence, en-
joyeth
l^he Evil and Folly of Covetoufnefs. 31?
joyeth life in the beft manner, maketh the beft S e r m. provifioii for liis own comfort in this world, XI. and as our Saviour elfewhere teacheth, maketh to himfelf friends of the unrighteous mammon^ which when hefaikth^fiall receive him into cver- lafing habitations. But as this is not the cafe of the covetous man, it is perfecflly agreeable to the text, which declareth that life, that is, enjoyment, doth not confift in abundant poflef- fionsj not that it doth not confift in part- ing with thofe pofleffions for the ufes of charity. To fet this matter in a juft liglit, let it be obferved, that the moderate defire and purfuit of riches is not at all inconfiftent with virtue ; fo flir from it, induflry is a vir- tue itfelf, as being really beneficial to focicty, as well as to the perfon whoufeth it, furniili- jng him with the conveniencies of life, and efpecially with the means of being ufeful to his fellow creatures. But when a man hath ufcd honeft induftry, fo far he hath difcharg- cd his duty, and laid a foundation for all the true enjoyment which can arife from riches j for that doth not depend on fuccefs, or the adual obtaining of large poftefiions, but principally on the inward difpofitions of the mind. The man who is heartily inclined to do good, and doth it according to his ability, hath really tlie higheft happinsfs from bene- ficence
3 16 J'he Evil and Folly of Covet oufnefs.
Serm. ficence which riches could yield him; for ^^' chanty is valued, approved by the mind it- felf, and accepted of God, according to the iincerity of the affedion, not according to the quantity of worldly goods beftowed ; if there he a 'willing mind, it is accepted accord' iftg to what a man hath. It is however ge- nerally a more contra 6led view men have in amaffing earthly treafures, than to ferve man- kind, or employ them for the benefit of the good and virtuous who may have need j it is to make a plentiful provilion for their own £amilies. And this within due bounds is very jufl:, nay, laudable, for it is a man's un- dobted duty to be diligent in providing for his own, efpecially tkofe of his houfold -, but then he ought to confider, that the life of his pofterity, no more than his own, doth not confift in the abundance of the poffeffions which he tranfmitteth to them, nay, he is uncertain whether they may not be the oc- calion of great unhappinefs to them, as in faift, great eftates have been to many fami- lies when abufed to luxury, pride, and other vices J and this confideration ought to check, I do not fay moderate induflry, but the ex- orbitant paflion which is properly called co- vetoufnels.
Having
The Evil and Folly of Ccvetoufnefs. 3 1 7
Having thus explained our Saviour's aiTer-SERM, tion in the text, and fliewed the truth of it, XI. let us next confider the purpofe to which he' applieth it, namely, as a difuafivc from covet- cufnefs. All that covetoufnefs aimeth at is, the obtaining of large worldly polTcirions : Now fuppofing them to be obtained, which yet is very uncertain, but fuppofing it, and it is the moft favourable fuppofition for the covetous man, what is he the better? If neither the being and prcfervation of life, nor the ends, nor the enjoyment of it, dependeth on this. Other affections in the human nature have a vifible defign, and the ncceillty and ufefulnefs of the gratification juftineth the defire. Life cannot long fubfift, or with any comfort, without food and raiment, which maketh them reafonably defired ; the ob- jcvfts of our higher affecflions are abfolutely neceflary to our happinefs j but how un- reafonable is a tormenting pafilon for that, which, when pofiTefiTed, cannot fecure any valuable end in life ? Nature itfelf hath fet bounds to the appetites which are of its own growth J a certain quantity of meat fatisfieth hunger ; and other natnral inclinations require only a limited meafure of enjoyment; but this infitiable, I may ji^ifily iay, unnatural paflion hath no limits. If abundant poflef-
fions
318 The Evil and Folly of Covefoiifiiefs.
SERM.fions were of greater importance than they XI. are to the enjoyment of Hfe, yet the unfa- tisfied defire would deftroy it 5 for enjoyment dependeth in a great meafure upon opinion j but the covetous heart never thinketh what it hath acquired fufficientj let poflefTion be heaped upon pofleffion, houfe added to houfe, as the prophet fpeaketh, and field to field, it is never enough, for the defire ftill increafeth with the increafe of wealth, and what in the beginning of life would have been looked on as a great eftate, when it is attained, di- minirtieth into a very fmall one, and new fchemes muft be laid for compafilng much more important defigns, which the profped; always magnifieth and the pcfi^effion lefien- eth.
Thus we fee, that if life or happinefs doth not confift in the abundance of the things which a man poflefiJeth, much lefs doth it confift in covetoufiief?, or the paflion- ate defire of them ; on the contrary, it tak- eth away enjoyment, and the man who is thoroughly pofiefifed with it truly is, what he is commonly called, miferable. Every pafilon is attended with uneafinefs and per- turbation to the mind, but that which can ■ never be fatisfied, muft be the Dernetual tor-
' XL
ment of a man's life. And this, as it hath
np
I'he Evil and Folly of Ccvctcuffiefs. 3 19
no boundaries fet to it by nature and reafon, Se rm. being originally not of their producStion, io it XI. hath none in the defires and purpofes of the ^ covetous heart ; it is enlarged by every ac- quifition, and groweth outrageous upon every difappointment ; it engrofleth all the thoughts and counfels of the heart, and robbeth it of the innocent pleafures which an eafy content- ed mind enjoyeth in the contemplation of the gifts of nature to all mankind, and which a benevolent mind enjoyeth in the profperity of others becaufe it can never be fatisficd without fuch a pofTeffion as none elfe fl:iall partake in, and would, as the prophet ex- prefTeth it, be left alone iri the midji of the earth. The covetous know beft the anxiety and diftrefles of their own minds, but it is not in their power altogether to conceal them, and it too plainly appeareth, that between a folicitous care to fecure what they have, and a reftlefs eagernefs in feeking for more, their very lives are confumed in pain, as the Pfalmift fpeaketh, they rife early and fit up late, and eat the bread of forrow, never en- joying with fatisfad:ion the fruits of their own exceffive labours.
I (hall conclude this difcourfe with ob- ferving the form of our Saviour's exhortation in the text, take heed and beware of covetouf-
3 '''f'-
3 20 ''7 he Evil and Folly of Ccuetoiifnefi.
Serm.'z^. This advice he gave to his difciples, XI. men who had left all and followed him, who had fliewn a generous contempt of the world, having abandoned all their pofTeffions and expectations in it to take their fate with him, and to fuffer the lolTes, poverty, and per- fecution, vv^hich he fairly warned them would attend the profeffion of his religion, and par- ticularly that fpecial fervice they were called to of preaching the gofpel : Belides, that having fo long enjoyed the benefit of his ex- cellent inftrudions and example, one would think, they were quite out of the danger of falling into an evil fo contrary to the whole flrain of his dodtrine, and the tenor of his perfedly innocent and holy life, intirely ab- llradted from all worldly cares and bufinefs. Yet he found it neceffary to give even them this caution, and that in ftrong terms earn- eftly repeated, importing that there was need of the utmofl vigilance j take heed and be- ware of covetoufnefs J upon which this re- flexion is very obvious, that it is a fubtil inlinuating evil, againft which it is neceffary for the beft men, and who have made the greateft advances in religious virtue, to be always upon their guard left they be be- trayed into it.
It
'J^he E'-j'il a-fhi Folly of CGyeioufnefs. 3-21
)t is a fafe general rule for thofc who would Sf. r m, maintain their integrity, to be always jea- XI. lous over thenilcl^^s with a godly jea^ loufy, always watchful againll the begin- nings of declenfions from the paths of vir- tue and from a good temper oi mii>d, left their hearts be hardened through the de- ceitfulnefs of fin, which is an evil men do not fall into fuddcnly, but by leifurely andj for the moft part, unobferved degrees ; but there is no cafe at all in which this rule is more needful, and ought to be more care- fully attended to, than that which we are now confidering. For covetoufnefs putteth on fuch plaufible appearances of innocence, nay, and of virtue, and fupporteth itfelf with fuch fpecious pretences, as, if it were pof- fible, tp deceive the clc^^ the moft fincere and heavenly minded chriftians. If indeed, we only reprefent this fm to our own minds in its moft odious forms, if we only figure to ourfelves the charaiSer of an abandoned mifer, who continually drudgeth in queft of riches, which he is inceftantly heaping up, without ever enjoying j he holdeth them faft againft the loudeft calls of humanity and compaflion, and by laving expcnces to increafe his wealth, liveth in a moft fordid and indecent manner, this appeareth ex- Vol. IV. Y tremely
3 2 2 ^he E'vil and Folly of Covetoufnefs.
Serm. tremely contemptible, and we are ready ta XI. blefs ourfelves as having more large and ge- nerous hearts, and to imagine, it is impolTiblc we fhould ever be in fuch a Vi^retehed (late of mind, feying in our hearts as Hazael faid to the prophet when he foFetold his future cru- elties, are we dogs that we fliould be guilty of fuch vile and defpicable things. But take heed, and beware of covetoufnefs ; though fuch heights may be at prefent your averlion and appear abominable, you may be guilty of that fin in lower degrees ; which, if indulged, may infenfibly lead you on to greater exceffes, and the greateft fecurity againft them will be, to check the inordinate afFedion, in what- ever inftances it difcovereth it felf.
To have our minds fortified againft this moft enfnaring evil, nothing is more neceftary than to ftrip it of the difguifes it weareth, which is pretty difficult to do ; for here the bounds of virtue and vice are fo near that the tranfition is eafy from one to the other, and their colours have fuch a refemblance that it requires great attention not to miftake them. Honeft induflry for the comfortable fupport of ourfelves and ourfamilies is our duty ; an ex- eeffive labour for wealth with anxiety, which doth not allow room for better aifedions to exert themfelves, nor leifure for the much
more
^he Evil n fid Folly of Covet oufnefs. 323
more important bulinefs of religion, isa fin; Serm. fober frugality in regulating the expences of ^^• living, and avoiding a needlefs profufion and fuperfluity, is a virtue 5 ftingy parfimony witholding more than is meet, more than prudence requireth or a difcreet liberality in- clineth to, this is a vice ; to feek riches, or more than what neceffity requireth, for the purpofes of charity; to work diligently with ones hands, or in any way of an honeft calling, that he may have fomewhat to f pare to them who need J is highly commendable j to be very intent on getting gain, without an habitual prevailing intention to make fuch ufe of it as religion diredeth, and without a fuperior re- gard to charity and virtue, is inconfiftent with true piety and that love of God in which the eflence of it confifteth.
To be efFedlually preferved from covetouf- nefs, let us remember that other vices are to be avoided, and all the deeds of the body mortified together. Pride and luxury, under the fpecious names of decency and generofity, make very expenfive demands, and to anfwer them, great wealth muft be heaped up ; (o that through the influence of other corrupt afFedions the heart becomes really covetous, at the fame time imagining it felf to be quite otherwife. Again, to cure this unhappy dif- Y 2 temper
324 ^^^ ^'^^"^ ^^^ -P<5^6' ^f Covet oufnefi,
S E R M. temper of mind or prevent it, let us endeavour XI. to ftrengthen in our felves by a careful atten- tion to the juft motives of it, a fincere and pious confidence in God. This is what our Saviour recommendeth in his fermon on the mount, as the bell: prefervative from the fer-* vice of Mammon^ utterly incompatable vi^ith the fervice of God, and from exceffive thoughtfulnefs for the morrow, againft which he warneth his difciples, that is, a tormenting folicitude for the conveniences and enjoyments of life, and for avoiding the troubles of it. Our heavenly Father knoweth what we need, and his goodnefs always inclineth him to give his creatures that which is convenient for them J it will not fuffer his pious children and faithful fervants, to want any thing which is neceflary to their true happinefs. We may be affured our care for the things of the world and abudance of pofleffions in it, is to an ex- treme, and not without covetoufnefs, when it is attended with perturbation j for God would have us, trufting in him, and principally folicitous about a treafure in heaven, to poflefs our minds in an eafy contentednefs, and even indifference to circumflances of our outward condition in lifej feekfirji the kingdom of God and his right eouffiefs^ and then all things Jhall be added to you,
S E R.
[ 325 ]
SERMON XII.
The proper Improvement of Temporal Poffejflions.
LUKE XVI. 8, 9, lo, ii, 12.
And the Lord cotnmended the ujijujl Jieward becaiife he had done ivijely ; for the children of this world are in their generation wifer tlxin the children of light. And^ I fay unto yoUy make to yourfehes friends of the mammon of imrighteoufnefs^ that when ye fail they may receive you into everlajli?ig habitations. He that is faithful in that which is leajiy is faithful alfo in much -, aftd he that is unjuji in the leajl, is u?ijuft alfo in much. If therefore, you have not been faithful in the unrighteous mammon^ who will commit to your trujl the true riches ? And if you have not been faithful in that which is another' s^ who fiall give you that which is your own ?
THESE verfes contain a very apt fimi-SERM, litude which our Saviour ufeth to XII, teach his followers the neceffity of improv- iiig riches, and by parity of reafon, other Y 3- gifts
326 7/v proper Imprcvemefit
Serm. gifts of providence, wherewith they are in- XII. trufted, to the purpofes of religion, and their obtaining the glorious reward of eter-^ nal happinefs. He putteth the cafe of a great man, who had a fervant whom he trufted with the keeping of his accounts, and the management of his affairs ^ but be- ing informed of his diflionefty and unfaith- fulnefs, he called upon him to make up his accounts, for that he was determined not to employ him any longer. The fteward fore- feeing the event of this difgrace, that he muft be reduced to extremity unlefs fome method were found for his fubfiftence ; and confidering that he was now too old, and his ftation had been too honourable, to make either hard labour or beggary tolerable to him, bethought himfelf of this contri^ vance for his future fupport ; he fent for his Lord's debtors, and made them fuch abate- ments of their debts, as fhould oblige them in gratitude, after his lofing his prefent em- ployment, to receive him into their habita- tions. When the Lord was informed of all this, he could not but applaud the policy of his fervant at the fame time that he mufl condemn his injuftice. Our Saviour re^ proving the floth and imprudence of his difciples, propofeth the condudt of the un-
}uft
cf Temporal PojfeJJions, 327
juft fteward, as a pattern to them, that they Se rm. might imitate the diligence and wifdom of it, XII. by the pradice of religion and charity, pro- viding for their eternal welfare, without the fraud, which the nature of the cafe allow- cth ; nay, reqnireth them to do j for he alTureth them, that by thus laying out their talents they Ihall fecure to themfelves the everlafting heavenly inheritance, when this frail mortal life, and all the enjoyments of it ihall fail. He then inforceth this exhorta- tion by two arguments.
p/'r/?, That riches, and other worldly good things committed to them as to ftewards, are but little in comparifon with more fubftantial blelUngs, which God will beftow in confequence of their wife and induftrious improvement of the former j but by negligence in thefe inferior matters they will forfeit and render themfelves unworthy of thoTe greater and more valuable benefits.
Secondly, That of thefe worldly things, far lefs excellent in their nature, we are only depofitaries for the (ervice of ano- ther, whofe property they are, though by a confcientious induftry and fidelity greatly improveable to our advantage; Y 4 but
The proper Improvement but the other gifts which are the reward of our ufing thefe wifely and honeftly, are of nearer and more important con- fideration to ourfelves, being properly our own goods which fljall always re-, main with us. Thefe particulars, which have been briefly hinted as the contents of the text, fliall be more largely con- fidered in the following obfervations.
Firjl, That the common maxims of hu- man wifdom in the condnd: of worldly affairs, and even thofe of carnal and unjuft policy, may be ufefully applied for oqrdi- redion in the concerns of religion, and they reproach the folly and flothfulnefs of chri-^ ilians in working out their falvationj the children of this world are wifer in their ge- neratlon than the children of light. No one can be fo unacquainted with the world as not to knov/ that men ufually employ their un- derftanding in this manner j they lay their fchemes for the eafy and comfortable enjoy- ment oi life, and for avoiding all the incon- veniences they can forefee, with all the cau- tion and judgment they are mafters of; and enter into deep and ferious deliberation for carrying on their deligns fuccefsfuily. And evpn what St. Fmd calleth the ivijdom of the
of temporal Fofj'ejfiom . 329
Jlefl^j diredlly oppoCite to Jimpii city a?id godly Serm, Jinceritv, is fhewn in flirewd contrivances, XII. however diflioneft, for carrying on the pro- pofed ends ; which was the cafe of the un- juft fteward in the parable. In a word, the characters of wife or fooli/b are given to men, according as they do or do not exercife their reafon in finding cut means for accomplifliing their ends, and according to the degree of their diligence or negligence in ufing them: He is efteemed a wife man, who is always attentive to his true intereft, and letteth no opportunity flip for promoting it j who is provident for the future, and upon a careful forefight of dangers which may befal him, taketh timely precautions againfl them ; who not only mindeth the bufinefs now in hand, but looketh to the remoter iffues of things as far as human prudence can reach, that in all events he may be fafe j and if one pro- je<ft he hath formed mifcarrieth, another may fucceed ; who poflponeth trifles or matters of little confequence, and dotli not fpend his time idly in amufements, but is chiefly fo- licitous about his main concern, which he often revolveth in his deliberate and ferious thoughts, laying hold on every occafion for fecuring and advancing it.
Thii
33© The proper Improvement
Serm. This is the wifdom of the world, or ra-
XII. ther, it is a defcription of wifdom in general, which the children of this world apply to their own affairs, and pradife within thsir own fphere, and according to their narrow views : It is fo far a proper example to the children of light, or to the virtuous and good, who have glory, and honour, and immortality in their view, that in profecuting their higher and more important intereft they fhould follow the like meafures j for wifdom in this branch of it is uniform, and {heweth itfelf the fame way, whatever the matter be to which it is applied : The fame kind of condud: which in inferior cafes and in carrying on, perhaps, bafe defigns, is low cunning, if we change the fcene, and apply it to the noblefl ends of our being, becometh the trueft difcretion. For the fteward to provide for his reception into the houfes of his lord's debtors by cheating his lord, was a very difhoneft, tho* cunning artifice ; but for us to provide for ourfelves an everlafting habitation by works of charity and righteoufnefs, is the beft wifdom. Let us, therefore, apply to the principal con- cerns, thofe of religion and falvation, and bring into our management of them, the maxims of worldly policy. Let us be chiefly
thought-
of Temporal Tojjejfiom, 3 3 1
thoughtful about that which is of greateftSERM. moment ; and confidering this life as tranfi- XII. tory and uncertain, that the time will foon come, we know not how foon, when we muft give an account of oiirjlewardfiif^ and be no longer Jlewards^ let us take the meafures of our prefent behaviour, by the feafonable iorefight of a future ftate ; let us negleft, in comparifon, things which are confefledly of little value, and give all diligence to make our calling and eleBion fure, that fo an en- trance may be mintjiercd abundantly into the everlajling kingdom of our Lord and Saviour yefus Chrifi : By virtue, hiowledge, tem- perance^ patience, godlinefs, brotherly kindncfs^ and charity^ means which the nature of things and the wotd of God diredt, let us feek af- ter eternal life, letting no opportunity flip for our making proficiency in knowledge and for doing good.
As this is evidendy what reafon will di- redl us to, if we apply it to the affairs of re- ligion, fuppofing them to be of that im- portance, which we all profefs to believe they are j fo it is gready to the reproach of the children of light, that they fuffer themfelves to be fo far outdone by the children of this world. Shall thefe take fo much pains, em- ploy their thinking powers in fo much con- trivance,
a-? 2 Hje proper Improvement
S E R M. trivance, and their hands in fo much labour,
XII. rifing early and fitting up late in purfuit of perifliing vanities? And fhall chriflians take little thought for eternity ; and be negligent of the proper means of fecuring to themfelves durable riches a?7d right eoujhefs^ that good part which cannot be taken away from them'^ Our Saviour*s reproof plainly fheweth, that the fadl is fo, for that is evidendy the meaning of thefe words, the children oj this world are in their generation wifer tban the children of light ; but how fhall it be accounted for ? We cannot imagine that chriftians are more unattentive to their intereft, than other men, or more de- ficient in underftanding, cfpecially being fo >vell inftrudted as they are by their great maften We muft therefore fuppofe, that the defedt lieth in their perfuafion concerning the things which they profefs, as the great foun- dations of the religious life, or in the weaknefs of their affedlions to them. And this is the truth of the cafe : What he often faith to his own apoftles, may be juftly applied to all his followers, they are too flow of heart to believe what is Ipoken in the fcriptures ; and their de- fires, abated by remaining affedion to things on earth, culpable in the degree of it, are not as earnefl as they fhould be to attain the per- fc(5tion of righteoufnefs, and to be with Chriji
which
of Temporal Fojfejfwm. 3 ^3
which is far better than all the enjoyments of S e r m. this world. In a word, imperfcdion cleavcth XII, to every principle of religion in us, to faith, and to the love by which it workeih, pro- ducing fruits whereby our heavenly father is glorified, and by which we are prepared for glory with him. But let us, my brethren, remember the words of the Lord f^fus^ and urge upon our minds his ftrong perfuafives to diligence in working out our own falvation ; let us count nothing in this world teo dear to part with for everlafting habitations ; let us endeavour to conquer our indolence with all the other infimities of our nature, and all the temptations wherewith we are furrounded, running ivith patience the race which is fet be^ fore US', thus we fhall (liew ourfelves men, adting a rational conliftent part ; we (hall ve- rify our profeflion by our pradice, thereby doing it all the honour we can j and (hall lay up a good foundation againft the titne to comt^ that ive may lay hold on eternal life.
The fecond obfervation, is, that riches and other gifts of providence are but little in comparifon with the greater and more fub- flantial bleflings which God is ready to beftow on his fincere and faithful fervants j that thefe uiferior things are committed to chriftians as to Rewards for the trial of their fidelity, and
.4 ^^^i
♦ ^i^ ^he proper Impro'demini
S E R M. they who improve them carefully to the pro* XII. per ends for which they were given, are intitled to the greater benefits which others forfeit, and render themfelves unworthy of, by negligence and unfaithfulnefs. This is the meaning of the lothand nth verfes. Jrle who is faithful in that which is leaf, is faithful alfo in much ; and he who is unjujl in the leaf, is unjuft alfo in much ; if therefore, you have not been jaithful in the unrighteous mammon, who will commit to your trufi the true riches ? By unrighteous mammon, or, the mammon of unrighteoufncfs, our Saviour doth not mean ill-gotten wealth, or that which is acquired by injuflice: I know of no ufe which chriftianity alloweth us to make of that, if we have any of it j it is neither to be employed for the purpofes of charity, nor our own fupport and enjoyment, but to be given all away, that is, by making reftitution, which juftice indifpenfably requireth ; but by unrighteous here is fignified deceitful, which our Saviour elfevvhere pronounceth to be the charadler of all riches, however acquired j they always have a greater appearance of good than is found in them, they difappoint fuch as truft in them, and fruftrate the expedation of thofe who earneftly purfue them. And here at ver. 1 1 the unrighteous mammon is 5 ©p-
of Temporal Pojfejjiom. ^-^^
oppofed, not to honefly on the part of the S e r m. pofTeflbr, but to the true riches. The com- X!I. parifon is between the goods of fortune, as """^^""^ they are called, riches, honour, power, health, flrength, and all other temporal advantages and convcniencies of the prefent life, which are given promifcuoufly to men of whatever charadters, good or bad ; between thefe, I fay, and the fpecial bleffings which are pro- mifed to the fincere, the gifts of grace, the forgivenefs of fins, the illumination, the affift- ance and joy of the holy ghoft, and eternal life, all fummed up in the favour of God and the privileges of his kingdom : and the former are declared to be leaft, the other, much j the former, the deceitful mammon, the other, true riches. Now this judgement given by our Saviour, mufl be fuppofed to be affented to by all the children of light, that is, all truly religious perfons j it is with them a fundamental principle, am.ounting to no more than this, that there is a reality and a gain in godlinefs, that the concerns of the foul are infinitely preferable to thofe of the body, and the happinefs of an immortal (late much more to be valued than prefent enjoy- ment. If it be not fo, religion is to be given up as mere vanity and an empty dream, the inftrudion of wifer atheifm is to be heard
and
336 '//^^ propeir Impr'ovemenf
S E R M. and followed, let us eat and drink, for U XII morrow we die. But though this may be ~ """"^ applied to fome profeffed believers, whofe pradical governing principles are really athe- iftical whatever their profeilions and fpecu- lations be ; it is impoffible and a contradidion that fuch fentimentB (hould habitually rule in the minds of truly pious and virtuous men ^ they are as much convinced of the contrary as they can be of any truth ; they do not join with the many who fay, who will fiew unto us any good, uncertain wherein true good confifteth, and inceffantly purfuing it, with earneft unfatisfied delire, through all the va- riety of bufinefs and enjoyments in this life, but. they agree with the Pfalmift in his choice and fervent prayer, that God would lift on iim the light of his cou7ite72ance, perfuaded that the divine favour is a folid foundation of inward joy, that it giveth true fatisfadion afidi contentment, aqd putteth gladnefs into the heart more than the increafe of corn and wine, the greateft abundance of all temporal enjoyments. But though this is a principle in which all religious perfons, the children of light, are agreed, indeed effential to all religion, for this is the faith without which a man cannot receive any thing from God, as St. James teachetlvus, and without which he is
double
of Temporal Pojp^iom. 337
double mmded and unliable in all his i^-'^^'i : SeRM. Yet is it very proper that we fliould revolve XII. it often in our thoughts, and take pains to' ^ inculcate it on our minds ; for no principle will, efpecially this will not operate, unlefs it be carefully attended to, feeing we haVe always fuggeftions from our fenfes which have a tendency contrary to it. Let us, therefore, often meditate on the neceflary difference between good and evil, the dignity and excellence of the former and the turpitude of the latter, which muft appear to our minds as often as we attend to it deliberately j on the moral government of the fupreme be- ing over all rational creatures and moral agents, from which we cannot but infer that it (liall be well with the righteous and ill with the wicked ; and let us frequently confider the exprefs declarations of the holy fcripture, relating to the different parts of our own con- ffitution and their interefts, to the prefent and future ftate. Our bleffed Saviour putteth thefe plain queftions, ilrongly inlinuating how much it concerneth us to provide for our fouls preferably to our bodies, what p^all it profit a man if he Jkculd gain the whole world and lofe bis own foul? Aftd what Jkall a man give in exchange for his foul? The apoftle teacheth us, that the pleaj'ures of fin are but Vol. IV. Z for
^3^ ^he proper Improvement
Serm. for afeafojj, and they end in extreme miferyy XII. that the rewards of true piety are exceeding, great and everlafting, that the light afHidlions which are but for a moment work for good men an exceeding great and eternal weight of glory. By a ferious and affed:ionate medi- tation on thefe, and fuch like dodrines, which are moft aflbredly believed among chriftians, and which are the fundamentals of chriftianity, we fliould be able to fee the important dif- ference between the falfe and true riches, that the former are upon a comparifon indeed the leafi, and the other jnuch.
We may farther obferve upon this head, tbat God hath wifely ordered the circum- ftances of this life in fubordination to another. The enjoyments of our prefent fiate afe the means of trying our vertue, and the occafions of exercifing it, that fo by a due improvement of them to that purpofe, we may be prepared for the perfedion of virtue, and compleat happinefs hereafter.
The powers of the human foul, the better part of our conflitution, are naturally capable of improvement, and we cannot fet limits to that meafure of improvement which they may attain 3 but this we know, that the mind is making continual progrefs in its moral con- dition good or bad, that is, it is either
grow-
tf Temporal Fojjejfiom. 339
growing better or worfe, and confequently S e r m» advancing in happinefs or finking deeper into XII. mifery. And this is fuitable to our prefent ftate, confidered as probationary, which being a delign'd preparation for a future fixed and permanent condition of more perfect good or evil, both moral and natural, fhould have in it the means of both j that is, we fhould have the opportunity of making proficiency in knowledge, and of increafing in reditude and integrity, which is the higheft perfedion and enjoyment of our minds j and there muft be temptations to evil. But, now, fo it is wifely ordered that both thefe are contained in the interefts and affairs of the animal life, fo that while we are employed about thefe lower things, which perifli in the ufing, and are confined to the prefent life, and eternally feparated from us by death ; we are at the fame time, and by the very fame aftions, fitting ourfelves for our future ftate. In the world, as the apoftle 'John teacheth, are the lufli of the jiejld^ and the lufis of the eye^ and the pride of life, that is, the objeds by which we are tempted to fenfuality, covetoufnefs, and pride ; but the very fame objeds by dif- ferent exercifesand difpofitions of mind, may be, and are the occafions and inftruments of Z 2 virtue,
240 The proper Improvement
Serm. virtue, and thereby, when we fail, they fli all
XII. receive us into everlafting habitations.
This might be iiluftrated in a variety of particular inftances, indeed, in the whole compafs of our worldly affairs, which ac- cording as they are conduded, either minifter to virtue or vice. By the various uncertain events of life., as fome are tempted to differ-. ent diftradting paffions, to eager anxious de- lire, to fear and forrow, fo there is to better difpofed minds, an opportunity of growing in felf-dominion, in an equal and uniform temper, and a more earneft prevalent defire of true goodnefs, which -is immutable in all external changes ; in afflictions there is a trial and an increafe of patience, which is of fo much moment, as to be reprefented in fcripture as the height of religious perfedion 5 for as the apoftle y^w^j teacheth, chap. i. 3, 4. the trial of faith, by what he calleth temptations, that is, troubles, worketh patience, and if patience bath its pcrfed work, then are ye perfeB and inlirey wanting nothing. And, particularly to the purpofe of the text, things which are in their nature good, tending immediately to the fatisfadion and conveniency of life, are to be confidered as talents committed to our truft; and^ as they- are principally intended by the donor,' not fo much for felfifh enjoyment as 2 to
of Temporal PoJJeJjiom, 341
to be the means and inflruments of virtue, Serm. they (lioLild be defignedly difpofed of and XII. ufed by us for the fame purpofe.
Riches are given to men (it fliould be al- v^ays remembered, that they are given by the direction of Divine Providence, and the acquifition not to be attributed to their own v^^ifdom J for, the race is not the fwift^ nor the battle to the Jirong^ nor riches to men of under jlanding) not to be the inflruments of pride and luxury, but of charity and benefi- cence, to feed the hungry, and cloath the naked, and to do other good works for ne- cejj'ary ufes which are profitable to men ; which is fo much the more evident to every atten- tive perfon, becaufe he mufl: be convinced that the fatisfaiflion of his own mind, and the enjoyment of life doth not depend upon the abundance of his pofTeffions j for what end then can he fo reafonably fuppofe it to be alotted to him, as that it may be employ- ed by him in doing good to others, and that he may abound in i\\t fruits of right eoiifnefs? Power and honour are then abufed, when they are employed to the purpofes of ambi- tion, to fill the deluded pofTelTor with ati high conceit of his pre-eminence and procure the forced applaufe of flatterers and flaves j but they are faithful ftewards who ufe them Z 3 in
^^2 'The proper ImproX^ement
SERM.in the protedion of innocence, and for pro-
Xll. moting the caufe of truth and virtue. Know- ledge, likewife, is capable of being greatly improved for the fervice of mankind 5 and all our talents of this fort, which are diftri- buted promifcuoufly to men, though litde in themfelves and v/ith refpe<ft to the main ends of our being, yet to the diligent and faithful fervant, who ufeth them well and wifely for the caufe of virtue, and under the direction of its principles, they bring great re- turns of real and folid benefit, which fhall abide with him for ever.
Thus it appeareth, that Divine Providence hath wifely ordered the circumftances of our condition in this world, in our infancy of be- ing, fo that by the proper exercife of our own faculties, and the induftrious improve- ment of the opportunies which are afforded us, we may be prepared for a better and hap- pier flate hereafter. The true happinefs of man confifteth in feeing God, and being fa- tisfied with his likenefs ; the foundation of it is laid in our knowledge of good and evil, and the virtuous inflincfts and affedions plants ed in our nature : But to attain the perfec- tion of it, we muft pafs through a prepara- tory difclpline, and to that purpofe our flate her? is adapted. There is a variety of gifts
dif-
of Temporal •ToJfcJJlons. 343
<3ifpenfed to us by our gracious heavenly Fj-Serm. ther, to fome more, to fome fewer, which XJI- anfwer the end of our prefent enjoyment j but they have a farther view ; they confti- lute our ftate of probation, and give fcope for the exercife of every good principle and difpofition in us j and if we walk as chiU dreti of the light, in fo uling them, we gra,- duilly increafe in virtue, and at lafl grow up to a meetnefs for partaking of the inheritance of the faints in light.
But if, on the contrary, we are unjufl to our great mafter, and to ourfelves, that is, to our higheft intereft, in the little, which is now committed to us, we thereby for- feit the greateft good v/e are capable of, and deprive ourfelves of the true riches : If in the firft trial which God taketh of us, as moral agents during our immature ftate, our flate of chHdhood, I mean by that the whole of our being in this world, we do not a(fl a pro- per part, but are given up to indolence and floth, and to a prodigal wafte of our talents, confunwtg them upon our luJU, the confequences of this folly and wickednefs,wili naturally, and by the juft judgment of God, cleave to us in every flage of our exiftence • of which there is a familiar inftance every day before us in thofe unhappy perfons who having from Z 4 early
344 ^'^^ proper Improvement
Serm. early youth obftinately refifted the beft in-
XII. ftruc^ions, for the moft part continue unre- claimed through their whole lives, and bring themfelves to a miferable end.
Let us, therefore, always confider ourfelves as now under probation and difcipline, and that eternal confequences of the greateft mo- ment depend upon our prefent condud. Now is the feed-time, afterwards cometh the harveft; as every man foweth, fo fhall he reap, he who foweth to the fefi, jhall of the feJJj reap corruption; and he who foweth to the fpirity fiall of the fpirit reap life ever- lajiingy Gal. vi. 8. Now we are children, and according to our behaviour in this ftate, fo fliall our condition be when we ar- rive to maturity, happy or miferable : The children of light fhall then be perfed: men y that which is in p^rt {hall be taken away when that which is perfed is come, and they fhall know even as they are known ^ their fidelity in little fhall be rewarded in much^ which fhall never be forfeited, never lofl. But the children of darknefs, having filled up the meafure of their fins, fliall ar- pve to full grown mifery, which St. Jude ver. 1 3 . calleth the blackncfs of darkneji for m^er. Now is the accepted time, now is tie ^ay of falvation j you have a price put into
your
cf Temporal Po[jeJlions. 345
your hands to get wifdom and to get hap- S e r m, pinefs, you have your mailer's goods com- XII. mitted to your truft, occupy with them in expecftation of his coming : Do not hide them in the earth, nor wafte them riot- oufly, for he will come to call you to ac- count.
The third obfervation, is, that the things of this world committed to our trufl are not our own, but the property of another ; but the gifts of God, granted as the reward of our improving them faithfully, have a nearer and more immediate relation to ourfelves, and a ftridt infeparable connexion with our happinefs. Ver. 12, atid if you have not been faithful in that which is another's^ who will give you that which is your own ? The things' which are faid to be another's, are, the unrighteous mammon, and others like it ; God is the fovereign proprietor of them, difpenfing them, not as a judge, but as an, abfolute Lord, to whom, and in what mea- fures he thinketh lit, and, in fome fenfe, for ^he common benefit of mankind, the imme- diate pofleflbrs being only truftees account- able to him ; they are foreign to the confti- tution of the human nature, and their ufe- fulnefs to it is only accidental and temporary : But the other goods, virtuous integrity and the
favour
^^6 The proper Improvement
ggj^jyj favour of God, enter deeper into the foul,
XII. and by its effential frame, are a never failing fpring of joy and confolation to it in every ftate of exiftence.
It is very furprizing that a man, who fo much loveth and is devoted to himfelf, be- ing naturally and neceifarily fo determined, fhould be fo ignorant, as many are, what that felf really is, and thereby be milled to place his affedlions on fomething elfe inftead of it. By the leaft attention every man will fee, that what is meant by himfelf is the fame perfon or intelligent agent, the think- ing confcious 7, which remaineth unaltered in all changes of condition, from the rernem- brance of his earlieft thoughts and a(ftions to the prefent moment. How remote from this are riches, power, honour, health, ftrength, the matter ingredient in the compofition of the body, and even its limbs, which may be all loft, and felf ftill the fame ? Thefe things, therefore, are not our own^ meaning by that, what moft properly and unalienably belong- eth to ourfelves J we hold them by a uncer- tain, precarious tenure, they come and go, while the fame confcious thinking being, which is ftri(5lly the man himfelf, continueth unchanged, in honour and dishonour, in riches and poverty, in ficknefs and health, and
all
of Temporal PoffeJJions, 747
all the other differences of our outward ftate. S e r m. And as we are not fecure of continuing in XII. poffefTion of thefe things, for which reafon they are not our own or belonging to our- felves, feeing what is fo cannot be feparated from us ; fo the remembrance of them when pad can give us no pleafure : What fatisfac- tion hath the mind on refleding on former external enjoyments ? The remembrance of having abufed them is bitter ; the remem- brance of having pofTefled them is but joy- lefs and infipid. Nay, if they remain with us, what comfort can they afford the mind in its greateft need ? Efpecially when we (land upon the verge of life, and awful eter- nity lieth before us. How little pretence, then, have thefe things to be called our own ? How little worthy of our earnefl: defires and cares ?
But on the contrary, a ftate of religious virtue, which it is the intention of chriflianity to bring us to, and which is the immediate cffed of improving our talents diligently and faithfully, that kingdom of God nchich is righteouffiefsy and peace^ and joy in the HJy Ghojl'y this is of a quite different kind, it entereth into our very felves, and clofely ad- hereth to us; it improveth our nature, re- iineth and enlargeth its nobleft powers ; it is
fo
The proper Improvement fo much our owriy as to become our very temper, ajid the ruling bent of our minds ; there is nothing we are more diredly con- fcious of in ourfelves, than good difpofitions jand good anions proceeding from them, and the confcioufnefs is always accompanied with delight. The good man is therefore fatisfied from himfelf becaufe his fatisfadion arifeth from a review of his goodnefs which is intimately his own : And though our Sa- viour feemeth here to reprefent it as given (indeed God is the original Author of all good gifts, the powers of our nature are de- rived from him, and all our enjoyments) yet the foul cannot but efteem (incerely good affedions and works, as the real inward ex- cellencies of its nature ; and they are a lad- ing fpring of pleafure to it ; it enjoy eth them not only when prefent but paft, they are a fupport under incumbent calamities, and fill the mind with confidence of a good iffue and future happinefs, becaufe it is impoffible not to think that the fupreme Power, who governeth the world, is pleafed with them. And thefe gifts and calling of God are with^ out repentance, for, as our Saviour faith, the liv272g 'Water which he giveth, the falutary doc- trine of the gofpel deeply imprinted on the heart, tranforming it, and producing real in- ward
of Temporal Poffcfjiom. 349
ward religion,//'^// he a well of water fpringwg S e r m. up unto cverlaJUng life. Let us, therefore, be ^ XIL faithful in the little now committed to us, ' ^ '~ and diligent in improving the opportunities we enjoy in our ftate of trial and difcipline ; fo (liall we have in the prefent time an hun- dred fold recompence, of that which is our own, the increafing perfedVion of our nature, and true fatisfying enjoyment, and in the world to come an exceeding and eternal weight of glory.
S E R-
r 35^ ] SERMON XIII.
Of the Blessedness of the pure in Heart.
MATT. V. 8.
Blejfed are the pure in hearty for they JJhiU fee God,
RM. A III. £\
S man is a rational and moral agent, his felicity muft principally depend on moral qualities, efpecially becaufe they are not only the highefl perfedion of his na- ture, and the beft improvement of its po- wers, but they bring him neareft to God the fountain of all excellence and bleffed- nefs, are the moft exad: refemblance of his original glorious perfed:ions which the crea- tures are capable of, and the moft imme- diate preparation for his favour j in other words 'y there is a necelTary connedlion be- tween virtue and happinefs ; a virtuous and religious temper of mind and tenor of life is, as St. Peter calleth it, a participation of a divine nature^ the likenefs of the divine
moral
Of the Blejfed7iefi of the Pure in Heart. 35 1
moral attributes, and the neareft approach S e r m. which finite beings can make to tlie mofl XIII. perfe(ft and unchangeable beatitude of the Supreme Being. Men liavc enjoyments faitable to the animal lower part of their nature, common to them with other fenfi- tive creatures, and they have inflinds which determine them to the purfuit of objedls re- lating particularly to their prefent condition of exiftence, in which and the enjoyment ariiing from them the wife difpofer of all things hath manifefted his great bounty/ But moral recftitude and goodnefs is the nobleft accomplifhment of the human mind, and qualifieth it for the greateft glory and happinefs it can pofTibly attain to, even the glory of beholding the face of God, and the fatisfadtion which refulteth from his like- nefs J or as our Saviour fpeaketh in the text, the pure in heart, which charadler compre- hendeth all moral goodnefs, are bleffed^ for they jhall fee God. In difcourfing on thefe words, I will,
Firjl, Confider the qualification, purity of heart -, and,
Secondly, The bleflednefs annexed to it, which IS feeing God.
2 Firjf,
3 52 Of the Blejfednefs of the Pure i?i Heart.
Serm. Firft^ the qualification, purity in heart*
XIII. We find very often in the facred writings, purity and impurity appHed to the hearts and to the works of men, fignifying moral goodnefs and turpitude ; and the figure is eafily underflood and very expreflive j for as outward cleannefs is naturally pleafing to men, and the contrary raifeth a very difagreeable fenfation, fo moral agents having as natu- rally a fenfe of right and wrong, of beauti- ful and deformed, of honeft and vile, in eharad:ers and adlions, that which is good and virtuous is approved, and that which is evil is difapproved as odious and abominable to all well difpofed minds, efpecially that perfectly holy being who is of purer eyes than that he can behold iniquity. This notion was particularly very familiar to the Jews, (and from the writings of the old teflament is transferred to the new) being very much inculcated in their law, which contained fo many ordinances concerning ceremonial un- cleannefs and purification, probably on pur- pofe to teach the Ifraelites, and put them in mind of the malignity of fin, and the necef- fity of forfaking it.
Now, it certainly is the heart, compre- hending the will and affedions, which is the'piincipal feat of purity and impurity in
the
of the Blejftdnefs of the Pure in Heart. 353 the moral fenfej according to the habitual Se rm- bent of thofe direding and acflive powers, XIII. fo are the moral characters of men j and ac- cording to the determinations of them in particular inflances, fo are their works. No adtion is properly called hiunan^ unlefs it be fo far from the heart, as to be done with defign ; nor is any acftion moral without the concurrence of the affediions : If that which is accidentally done without any intention, fhould produce the moft beneficial effects, there is no virtue nor praife j and if the worfl confequences follow what is done when no evil defign can reafonably be fup- pofed, it is not imputed as a crime. Our Saviour teacheth, Matt. xii. 35. that a good 7nan^ out of the good treafure of his hearty bringeth forth good thijjgs j and an evil tnan, out of the evil treafure of his heart, bringeth forth evil things. Nothing therefore can be of greater importance than purity of heart, for uncleannefs remaining there deriveth a flain upon the converfatlon, and defileth the man. The heart is the fpring of our ac- tions, and from it all impurities in life pro- ceed; Matt. XV. 19. Out of the heart pro- ceed evil thoughts^ and not only they, but evil works, murdersy adulteries^ fornicati-
Vo L. IV. A a oni.
354 Of the BleJJednefi of the Pure in Heart.
Serm. o«J, thefts, falfe witnejs, blafphemies -, thsfe XIII. are the things which defile a man.
Though, as I fhall afterwatds obferve, regularity of life, and an adtual obedience to the divine precepts in our pradice, is ab- folutely neceffary to our acceptance with God, and to our feeing him j yet ftill it is to be remembered that this muft be fincere, that is, muft ptoceed from good affed:ions. No one furely will irhagine that there is any nioral goodnefs, or any thing pleafing to God, in a mere externally regular couffe of behaviour or abftinence from grofs iins, which doth not proceed from the love of God and of righteoufnefs. A man may be determined to the fame outward conduft by a variety of motives, and perhaps to an ap- pearance of virtue, by motives intirely fel- fi{h and worldly j he may find it neceflary to abftain from Debauchery for faving ex- pence ; he may put on a difguife of tempe- rance, juftice, and piety, to obtain a repu- tation in the world j and yet, according to our Saviour's comparifon, Matt, xxiii. 27, 28. he is only like a ivhited fepulchre which appear eth beautiful outwardly^ but within is full of rotte?jnefs and uncleannefs, fo he ap- peareth righteous before men^ but within is full of hypocrify and iniquity. Remember,
therefore.
Of the Blcffedmfs of the Pure in Heart, 355
therefore, the direction which our LordSERM. there givetJi, ver. 26. Cleanfe fir jl that ivhich Xlil. ii ivithi?! the cup and platter, that the outfide may he dean alfo -, that is, let your fii ft care be, that the thoughts and purpofes of the heart be fincere and pure, which will de- rive not a decency only, and external luffcre on your life and a6lions, but innocence and righteoufnefs.
As I obferved before that purity of heart is the fum of virtuous and religious redi- tude and goodnefs, the true meaning of it is fincerit)\ in which moral perfection ef- fentially confifteth ; but as perfedion is ap* plied to men in this ftate of trial and infir- mity, it mufl be underflood in a qualified fenfe. The fcripture generally meaneth the fame thing by the perfed: and upright man, for thefe two charaders are often joined to- gether, and the latter explaineth the former. The fincere man hath the perfedion or pu- rity of heart which can be attained in this ftate, that is, virtuous afFcdions are preva- lent in him, and he is habitually difpofed to do that which is good j though in ano- ther fenfe he is imperfed, defedive in know- ledge, and there are temptations or occaiions of evil arifing from the frailty of his prefent flate, fo that he is in danger of falling, and A a 2 frequently
^^6 Of the Blejfed7iefs of the Pure in Heart* Serm. frequently doth fall into error through ig^ XIII. norance or inadvertency. But this is the firft and moil abfolutely necefTary part of his charader, that he doth not trefpafs againfl his knawledgCj nor, indulging vici- ous affedions, v;ill allow himfelf to do any thing which he believeth to be wrong, or fo much as doubteth.
But it is not fufficient to religious per- fedion or purity of heart, that we do not adt againfl the prefent convidion of our minds 5 it is farther neceffary that we (hould not be under the dominion of any linful in-^ clination, any vicious habit or paffian, which ibmetimes blindeth the underflanding, i^ that the evil of it is not difeerned. Various and very unhappy are the effeds of prevail- ing vice on the minds of men. Sometimes it goeth fo far as to make them dilbelieve or heiitate concerning the great and funda- mental principles of religion, fuch as the being and attributes of God, his power, wif- dom, and goodnefs, and his providence as exercifing a continual care over his crea- tures, particularly his fervants. This un- belief or doubting doth not arife from mere weaknefs of underftanding, but from difaf- fedion to God, and goodnefs, and flrong prejudices againfl the firfl principles of relL- 2 - . gion.
Oftfje Blcjfc chiefs of the Pure in Heart. 357 gion, becaufe of their direcft and immediate Serm. tendency to holinefs and virtue : It is there- XIII, fore juftly called in fcripture, an evil heart of unbelief in departing from the livi?ig God, From this it is neceflary, firfl: of all, our minds fhould be pure, that fo they may feel the force of the great motives to piety and virtue, or that an hefitation concerning them may not render us unflable in the practice of it.
But corrupt affedions indulged produce that impurity v/hich vitiateth the heart, whether a difblief of religious truths, or Vi^a- vering about them be the effed; of it or not. Prevalent vicious inclinations and habits do not always make men infidels or fcepticks, though fometimes they do, but they always make them infincere ; Very often, through inconfideration and not attending to the ut- ter inconfiftency which there is between the principles of piety and their wicked difpoli- tions and pradices, bad men retain the lat- ter without giving up the former, and flatter themfelves that they are as found believers as any at all, nay, and make a merit of their orthodoxy, though they live wickedly in defiance of it.
But whatever our belief be, fuppofe our
perfuafion of religious principles to be ever
A a 3 fo
3 5^ Of the Blejfednefs of the Pure in Heart,
Serm. fofirm, and that they have fuch influence XIII. as to produce a zeal for them, and even a partial obedience, yet if there be a predo- minant corrupt afFedion ftill obftinately re- tained, the heart divided between this and virtue, is an impure one. This is the ftate of mind u'hich our Saviour reprefenteth by the allufioii of an evil eye, in his fermon on the mount, Matt. vi. 22, 23. T^he light of the body is the eye^ if therefore thine eye be fingle^ t hi fie whole body f: all be full of light ; hut if thine eye be evil^ thy whole bodyJl:all be full of darhicfs j if then the light that is in thee be darknefs, hew great is that darlmefs ? As the vitiated organ of fight is mod dange- rous to the body, leaving it v^^ithout any proper guidance ; fo if the judgment con- cerning moral differences, and the true na- ture and importance of things which relate to our duty, and our happinefs, be depra- ved and milled by covetoufnefs, for in- flance, (which in fcripture is fometimes meant by the evil eye) or by any other corrupt defire or vicious habit, though the notion of divine truths is not wholly ex- tinguifhed, but they appear in a wrong or a very faint light ; in fuch a cafe, the ilate of the foul is very unhappy, and the moral conduct of that man on which his
true
Of the Bltjft'ikefi of the Pure in Heart. 359
true felicity dependeth, is under no jufl: di- $ e R M. rection, XlHr
In a word, the purity of the heart con- fifteth in limplicity and godly iincerlty, a deliverance from prevailing paffions, vicious propenfities, and irregular affections, (o that the mind is impartially difpofed to attend to the clear evidence of truth and duty, and to follovi^ its diredion. But it doth not ftand in a prccife point, it admitteth of various degrees, and we Hiould always endeavour to make progrefs in it. No man in this im- perfed: flate is fo happy as to be wholly free from the leaft degree of infincerity, that is, of a fecret bias on his rr^ind mifleading him on particular occafions. Habitual fin- cerity is the habitual prevalence of good af- fedions, and a general governing difpoiitioij to do whatever we can difcover to be right. This is abfolutely neceflary to our accept- ance with God and feeing him. Adual fin- cerity is an impartial difpofition to difcover what is right, and to do it in the prefent parti- cular inflanceofourcondud, having our minds unbiafed and free froni the mii]eading influ- ence of any paffion, or any private and felfifli motive whatever. This we fliould always aim at and endeavour to grow in it ; then iliall we aflure our hearts as pure before God, and A a 4 the
360 Of the Blejfednefs of the Pure m Heart, Serm. the teflimony of confcience concerning our ^■^^^- ^ fincerity will yield us folid inward peace, and an unfhaken confidence towards him.
But ftill we ought to remember that pu- rity of heart mull be accompanied with cleannefs of hands, which is indeed the only certain evidence of it. Thefe two are of- ten expreilly joyned in the fcripture declara- tions, and are never feparated in the inten- tion of any of them. When the Pfalmift putteth the queftion, Pfal, xxiv. 3. Whojhall of c end into the hill of the Lord, and who jJmll fland in his holy place ? That is, who fhall be an approved worfliipper, and enjoy the fa- vour of God, the fame in fenfe with feeing 'him I the anfwer is in the 4th ver. He that ioafh clean hands y and a pure heart, Thefe two muft neceffarily go together, as they are in the nature of the thing infeparable. Vain are all the pretences to inward purity, when the courfe of a man's outward ac- tions is wicked. It is very true that what is within the cup or platter muft firft be cleanf-* ed, that the outfide may be clean j that is, finners in order to reform their lives muft firft change their minds, which is the lite^ ral fignification of the word we common- ly tranflate repenting in the new teftament, 3nd it is from thinking on their ways that
they
Of the Biepdnefs of the Pure in Heart. 361 they take their rife to the turning of their S e R M, feet to Gods teflimonies, and keeping his XIU. commandments ; We muft firft bethink our- felves, and being fully fenfible of our errors, and of the folly, the turpitude, and unpro- fitablenefs of fin, come to a fixed refolution and purpofe of heart, that we will break it off by repentance, and the practice of righ-^ teoufnefs ; all the preparatory exercifes of the mind, its good difpoiitions and purpofes, may be comprehended in purity of heart j but in the a6lual amendment of our ways, and the practice of righteoufnefs they muft terminate, elfe they are abortive and wholly in vain.
As repentance is, according to the gofpel, the elTential condition of our obtaining the favour of God, it is the current do<Strine of the facred writings that it is not compleated in the heart itfclf, but muft necefTarily end in the reformation of the life, and in the prad:ice of thofe virtues which are direcftly ■ contrary to the fins we had before been guilty of Thus yobn Baptifl, who firfl: declared the coming of God's kingdom, or the chriftian difpenfation, and taught re- pentance for the remiffion of fins, explain- eth it very clearly and particularly in the 3d chapter of St, Luke's gofpel, from the i oth
verfc,
362 Of the Blejjednefs of the Ture in Heart. Serm. verfe, when he called upon his hearers to
XIII. repent, and urged it by very flrong mo- tives, they enter into converfation upon it, and afk him what he intended they fhould do ? The fubftance of his anfwer, fliewing the true nature of that repentance which he preached, was, that they fhould alter their courfe of action, and do good Vv^orks diredt- ly oppoiite to their former tranfgreflions, re- pairing, as far as thev could, their negle(fls and trefpaffes, by iubftantial fruits of piety, juflice, and mercy ; and he accommodateth his exhortations to their various circumftan- ces, the common people he direded, in- .flead of outv/ard ceremonies and forms in ■which the religion of that tinie chiefly con- fined, to abound in works of charity, and to part with what might well be fpared out of their plenty, for the relief of their indi- gent fellow- creatures. The tax-gatherers, called Fubltcansy he exhorted to perform what was given them in charge, juflly and mercifully, never extorting from any, more than what the due and faithful difcharge of their office required j and he charged the foldiers that they fliould not behave them- felves infolently and oppreffively, but be content with their wages. This was the Baptijrs dodrine of repentance 5 and it may
eafily,
of the Blejfednefs of the Pure in Heart, ^ 5 -^
cafily, and by a parity of realbn, be applied Serm to all the various relations, circum fiances, XIII. and conditions in life. In general, if men' would repent, let them forfake their wicked ways and unrighteous doings, and turn to the Lord 3 and in particular, let him that Jiolc^ jlcal no more ; let him that hath been covet- ous, break off that evil habit by adts of be- neficence, and (hewing mercy to the poor ; let the vicious and debauched become chafle and temperate j the proud and wrathful put on bowels of mercies and humblenefs of mind, forbearing the weak, and forgiving the in- jurious.
Agreeable to this, is the whole flrain of the New Teflament writings, as may be cafily fliewn, for they continually inculcate the neceffity of reforming our lives, bringing forth the fruits of righteoufnefs, temperance patience, and charity ; of putting off concern- ing the former comcerfation^ the old man which is corrupt J according to deceitful lufis, and put- ting on the new man, which after God is creat- ed in true hclinefs, I fay, they inculcate the neceffity of this as that whereby all good dif- pofitions, faith, repentance, the love of God, or whatever is comprehended in fincerity or purity of heart, or is a qualification for ob- taining the divine favour, is made perfedt.
And
364 Of the Bltffednefs of the Pure in Heart. Serm. And if we attend to the rea'fon of the Cafe, XIII. it will evidendy appear that the dodlrine of the fcripture is perfedly agreeable to it j for all rational and moral powers and affedlions are in order to a6tion, and it is only by their effeds we can difcern them and acknowledge their being; it is thus we judge of wifdom, kindnefs, or any amiable or virtuous quality and fo we muft judge concerning lincerity and purity heart j by its fruits we fl:all know it ; and muft conclude, as the apoftle teach- cth, Jieh. X. 22. if ive would draw jiear to God with true hearts in the affurance offaith^ cur bodies muft be waftoed with pure water (our lives purified and reformed) as well as our hearts fprinkled from an evil con-^ fciencey and that this latter without the other, is in vain pretended to. I come now in the next place,
Secondly, To confider the blefTednefs an- nexed to the qualification, which hath been explained, and it is feeing God. The divine being is not the obje<3: of our external fenfes ; he is invifible, a pure fpirit, whom no man hathfeen at any timCy nor can fee 3 nor indeed is he, at leaft in our prefent ftate, the imme- diate obje6t of an intellecflual vifion ; for now we fee him but darkly and through a glajs :
Therfi
Of the Blcffcdncfs of the Pure in H^art, 365 There are things eilentiully ditTerent fromSERM. body, and all its properties, of which we ^^ have as clear and diftind perceptions as we have of fenfible objeds, by the means of our corporeal organs j we know our own thoughts, and our intelledual powers by an inward confcioufnefs, and moral qualities with their necefliiry differences are as diredly perceived by an internal fenfe of the mind, as the figure and colour of extended bulk is by our ex- ternal fight J but none of our intuitive facul- ties can reach to the fupreme mind, and, as the apoflle faith, the invifible things of him^ his eternal power and godhead, are only feen, bci7ig underflood by the things that are vjade-, that is, we are left in the way of reafoning from effeds to their caufes, to colled his exiflence and his attributes; from the vifible beauty and order of the uni- verfe, we rationally infer the being and per- fedions of its great Author, which though it he convincing, and fo far fatisfying to atten- tive well difpofed minds, as to b? a juft foun- dation of their homage to the Deity, and fufficient to render others inexcufablc in their impiety and negleding to worfliip him, yet it is far from being fo clear and afFeding to the mind, as an immediate intuition w^ould be. But yet fuch a knowledge of God may be
attained,
366 Of the Blejednefs of the Pure in Heart.
Serm. attained, even in this imperfedt ftate, where- XIII. in we think, and fpeak, and reafon like chil- dren, fuch a knowledge of him, I fay, may be attained, as, to exprefs the clearnefs of it, is called ytv/;;^ hiin.
In the firft place, a firm and afFedionate perfuafion of the great truths concerning himi which are the foundations of religion, a clear and diftindl perception of his eternal being, of his independance and abfolute fupremacy, of his infinite power and wifdom, of his moral attributes, and of his providence, preferving and governing the world : And to the per- fuafion and perception fo qualified as 1 have mentioned, that is, clear and diflin^S, firm and affedlionate, purity of heart, contribut- eth very much. It is true, that men of very bad moral charaders, of depraved difpofition?, and wicked lives, may have good under- ftandings, a greater capacity than better men, of finding out by reafoning and of difcern- ing truth 3 but that is efpecially fpeculative truth, or fuch as doth not thwart their vices and their paflions j but in pra6lical points it is certain, that the affedions have a great in- fluence on the judgment, and men are eafily induced to believe as their inclinations dired: them. One may venture to fay, without breach of charity, that atheifm, or very im-
per-
Of the BkjJlJnefs of the Pure in Heart. '^6y
perfect, or grollly erroneous notions concern- S e r m. ing the deity, have been principally owing Xlll. to the corruption of men's hearts, and the prevalence of their vices, which made them not like to retain God in tkeir knowledge ; and, therefore, as the apoflle James^ chap. i. 8. reprefenteth infidels, and them that waver in their belief of the articles of religion, as double mi72dedy in another palTage of the fame epiftle, he prefcribeth it to men of that charadler, as the beft cure of their unbelief, that they {l:iould purify their heart s^ ch. iv. 8- It is really not to be wondered at that men of very bad lives, in whom nothing is pure, hut even their very mind and confdejice is d£- Jiledf as the apoflle fpeaketh, that they fliould be averfe to the belief of principles, which muft perpetually reproach their wickedness and fill them with confounding fears ; and having denied God in their wi(hes and in- clinations, which probably is the meaning of the Pfalmifl's expreffion, the fool hath faid in his heart there is is no God^ they at laft, diverting their attention from the evi- dences of that truth, bring themfelves to he- litate concerning it. But if it be not fo, and if they have no doubts at all about it, yet they confider it only as a matter of mere fpecula- tjon, and their perfuafion wanteth the cha-
radlcrs
368 of the Ble[fed7iefs cf the Pure iti Heart.
Serm. raders of clear, diftind:, and afFedionatej XIII. it hath no influence upon their temper, nor produceth any devout acknowledgment of the Deity. Such was the vain fcience of the Greeks^ who profeffing to be wife, became fooiiOi, being vain in their imaginations, and having their hearts darkened, of whom St. Paul faith, Rom. i. 21. not that they were ignorant of the Deity, for they k?iew him, but they glorified him not as God, nor were thankful j their knowledge was without the proper fruits, which it ought to have had upon their difpofitions and their behaviour. But the fincere mind, pure and unbiafed by any Irregular affed:ion, a lover of virtue, en- tertaineth with pleafure the idea of God, not only as a felf-exiftent being, independent, infinitely powerful, and intelligent, but per- fectly pure and good.
And to the producing this clear, aiFec- tionate impreffion and belief, God himfelf doth co-operate by his fpirit. I cannot ima- gine there is any thing unintelligible in fup- pofing that the Father of light, fro?n whom every good and perfeB gift cometh down, whofe infpiration giveth men iinderflanding, who teacheth them difcretion even in the ordinary affairs of life, (and fome of the moft diligent fearchers into nature, particularly into the
human
of the Blcffcdnefs of the Pure in Heart. 3^69 human conflitution, have found themfelves Serm. unable to account even for the loweft fen- ^1^^. fations without refolving them into his will and agency) that he ihould communicate the knowledge of himfelf, to the good and well difpofed minds of men. But the fcripture is very exprefs on this head, attributing our knowledge of God to himfelf, as the foun- tain of it, not only as he giveth us the original capacity of difcerning the evidences pf his being, but the ad:ual, and the gra- dually increafing manifeftatbns of his own glory, in proportion as we are prepared for it by purity of heart. Particularly, the New Teftament hath clearly eftabliQied the doc- trine of the Blefled Spirit the Comforter, as a conftant refident in the church to teach chriftians and lead them in the way of di- vine truth. It is this heavenly inflrudion which prepareth and difpofeth men to re- ceive and obey the chriftian dodrine. Our Saviour therefore faith, John vi. 45. refer- ing to the ancient prophecies, they jJ^all be all taught of God', every one, therefore, that hath heard and learned of the Father cometh to me : But flill a teachable difpofition is abfolutcly neceffary on our part, and according to the degree of the honefty and fimplicity, or purity of the heart, fo is this inflrudion communi-
VoL. IV. Bb cated
J76 Oj the Blejfedtiefs of the Ttire in Heart. Ser M. cated and received j for, as the apoftle faith, XIII. I Cor. ii. 14. the natural man (that is the ani- mal man, the earthly, fenfual, and vicious) receiveth not the things of the fpirit of God^ for they are foolifmefs unto him^ neither can be knotv them 3 becanfe they are fpiritually dif- cerned 'y and at the 9th and follovi^ing verfes of the fame chapter, it is written, eye bath not feen, nor ear heardy neither have entered into the heart of man^ the things which God hath prepared for them that love him. But God hath revealed them unto us by his fpirit. Now we have not received the fpirit of the worldj but the fpirit which is of God, that we might know t/jc things that are freely given to us of God,
The only point nov^r remaining to be con- sidered under this head, is, the bleflednefs of thus feeing or knowing, this clear and affedionate perfuafion concerning God, how- ever it be attained J and I think it appeareth very evidently j for, firft, he is the moft ex- celler^t of all objeds. Knowledge in general, is an accompiifhment very fuitable to a ra- tional nature, and will appear to our firft refledions the glory of man, becaufe it is the proper improvement of that faculty, which is his ^iftinguifliing privilege above the inferior creatures 5 it refineth and enobleth
the
of the Blejjedncfs of the Pure i?i Heart. 371
the mind, bringeth to it a great deal of en- Serm. tertaining objedts, and enlargeth all its powers -, Xlll. and though there may be pain and diffi- culty in the acquilition, and, in this fenfe, iie that increafcth knowledge^ increafcth for- roWj yet that pain is overbalanced by the attainment, with great advantage and fatis- fadtion to the diligent and well difpofed en^ q-.irer of truth. But there is a great diffe- rence in knowledge, the excellency of which chiefly dependeth on the quality of the objeift, and the importance of the ends which it ferveth. The knowledge, or the intelledual fight here fpokcn of, is ac- cording to this rule the moft valuable, becaufe the objed: of it is the moft perfe<5t of all beings, it is the knowledge of the Holy, of God himfdif, in which the mind perceiveth a peculiar tranfcendent dignity, and it yields eth a pure intelledual pleafure, which doth not arife from contemplation of any other objed : Befides, that it anfwereth the no- bleft ends, the forming our tempers, and direcfling our practice to the imitation of God, for, beholding his glory ^ we are changed into the fame image^ and it pre- pareth us for the enjoyment of his favour, which are the highefl: purpofes of our being.
B b 2 But
372 Of the Bkjfednefs of the Pure m Heart.
Serm. But abftrading from thefe, which yet are XIII. the genuine efFeds of the knowledge ofGod^ or of feeing him, the contemplation iifelf is the moft glorious and delightful that the mind can be entertained with. If we fee God in his true charader, fuch as reafon and the fcripture reprefent him to be, governing the world with the moft perfedl wifdom and goodnefs, as well as irrefiftible power, intimately prefent with all his creatures, di- recting all their motions and changes to the greatefl: and moft univerfal good, continually watching over his lincere fervants, with a tender care, ordering all things, at prefent, in the beft manner for them, as he will at laft reward them with the greateft happinefs they are capable of ; how delightful is the profpedl ? Not only in itfelf, but every obje<5l we turn our eyes to, is fliewn in the faireft and moft amiable light • the feeming defor- mities of nature vanifti, nay, are turned into beauties, the darknefs of affli6licn, and even of the ihadow of death, lofeth its horror, it becometh a perfeft regularity, as a part of the great plan of providence wifely con- trived in the whole for purpofes worthy of its blefted Author. Whereas, on the other hand, if we do not fee God, nothing ap- pearcth but hideous diforder and confufion. 2 There
tfthe Blcjjednefs of the Pure in Heart. 373
There cannot be a more difmal view than that S e K M. of a fatherlefs world, where all things are guid- ^^^ ed by blind chance, or flital neceflity, without counfel and without goodnefs ; or, upon the fuppofition, not of atheifm, but wickednefs. God cannot be feen other wife than with ter- ror, a confcioufnefs of enmity againft hirn in our minds, by wicked works, muft fill them with a dread of his vengeance. The true happinefs, therefore, only is aiTuring our heart before God on the foundation of fince- rity 5 and blelTed are they even now in this prefent imperfed (late, whofe hc3.vts fpn?2kled from aji evil confcience, and not reproaching them for impurity, can with confidence look to the Supreme Mind as friendly to them, and affedionately relying on his perfeft wif- dom, equity, and goodnefs, behold him pre- fiding over their affairs, and the affairs of the whole world.
Laflly, The pure in heart, fliall fee God more clearly and perfedlly in the future ftate, and be admitted into his immediate pre- fence and glory; we know now, faith the apoflle, I Cor. xiii. 9. in part, but when that which is perfedi is come, then that which is in part jhall be done away. And at ver. 1 2 . now we fee through a glafs darkly, but then face to face ; no%v I know in part, but then B b 3 f^'ii^
174 Of the Bkjednefs of the Pure in Heart.
SEKM.fiall I knoiv even as alfo I am biown. Such
XIII. a difference there is between our prefent knowledge and that which fhall be attain- ed in the heavenly ftate, as between a dark diftant reprefentation and a dired: immediate intuition. Of this latter we have now a very imperfect idea, but are helped to form fome appreheniion of its excellence above the pre- fent method of perceiving divine things, by an allufion to the difference between the knowledge we have of a man by defcription, and feeing him with our eyes face to face, or between our knowledge of fuperior beings, which is very obfcure, and their comprehen- five knowledge of us. This is always re- prefented in fcripture, as the fubftantial feli- city of the glorified faints, ftill, however, as upon a comparifon vaftly tranfcending our prefent attainments, i John iii. 2, Now are we the fons of God, but it doth not appear what we JJjall be^ but roe know that when he fall appear^ we fhall be like him ^ for we fJ.all fee him as he is. And not oply is it a great happincfs in itfelf, fully fatisfying the under- ftanding with the complete knowledge of the beft objed which now it longeth for, and afpireth to with pain, but becaufe of the im- mediate influence which it hath upon the affediions, and all the adive powers of the
mind.
of the Bkff'ednefs of the Pure in Heart, 37 r
mind, transforming them into the image of Serm^ God ; beholding the glory of God now as in XIII. a glafs, wc are changed into his likenefs, but that more perfect fight in heaven will pro- duce a more perfed: fimilitudci thus in the paiHige jufl: now referred to, i yohn iii. 2. U^e f:all be like hini^ for we f!:allfee him as he is -J and PJal. xvii. 15. I fall behold thy face in righteoiifiefs^ when I awake (that is at the refurre(5tion of the juft) / fall be fatisfed with thy likenefs.
All the application I intend to make at this time of what has been faid, is only to re- commend to you fincere and conftant endea- vours to purify your hearts more and more, that fo you may be qualified to fee God, as he is manifefted in the gofpel by Jefus Chrift, and fo be prepared for feeing him as he is hereafter. The defign of chriftianity is to declare the Father to us, to give us the mod delightful view of him, as in the exercife of his mod amazing love to finful mankind, and as propitious to us on the moft gracious terms. But is Chrifl the minifter of fn F God forbid. No. This is the melTage the apo- ftles heard of him ^ and have declared unto uSj that God is lighty and in him is no darknefs ; if we fay that we have fellowfip with him^ and walk in darknefs^ that is, in fin, we lie and do not B b 4 the
376 Of the Bleffeditefs of the Pure in Heart,
^ERM. the truth. Let us then 72ot l;ri?2z vahi cbla"
XIII. lions, our moft plaufible fervices will be an abomination unlefs we wafi and make lis clean ^ unlefs we ceafe to do evil and learn to do ivell, which if we do, truly our fellowjlnp fiall be with the Father, and with his fon Jefiis Chrifi.
SER-
[ 377 ]
SERMON XiV.
The Blessedness of the Peace- Makers.
MATTHEW V. 9.
BleJTed are the peace-makers, for they Jl:all he called the children of God.
IT is one of our Saviour's charaders, thatSERM, he is the prince of peace, for of him XIV. certainly is that prophetic oracle to be under- flood, Ifa. ix. 6. unto us a child is horn, unto us a fin is given, and the government Jl:all be upon his Jljoulders J a?id his na^ne jl:all be called wojiderful, counfillor, the mighty God, the everlafiing Father, or the Father of the ages, the new world and ftate of things or the laft and moft perfect form of religion, and the prince of peace; this laft relateth to his glorious performances, as the Mefliah or Saviour of linners, and to the dodlrine he taught. The defign of chriftianity, the re- ligious inftitution founded by Jefus Chrift, was, firft, to declare the glory of God, or to manifeft his high adorable perfcftions, and next, to reftore peace upon earth j he is our peace, faith the apoftle, Eph. ii. 14, 15. not
only,
37^ ^he Blejjednefs of the Peace-maker Si
Serm. only, having reconciled us to God by thd Xl^« blood of his crofs, but having collefted toge-^ ther unto one body, or one harmonious fo- ciety, whereof himfelf is the head, all the true worfhippers of God, on a catholick foun- dation ; for he hath made both 'Jewi and Gentiles one, and, hath broken down the fnid-- die wall of partition between them^ having abolijhed in his flefi the enmity y even the law of commandments contained in ordinances, for to make in himfelf of twain one new man, fo making peace^ Purfuant to v^^hich the defign of the gofpel, and the efFe<S of it where it is lincerely embraced, is the bleffing of a dif- fulive peace among men, foretold by the prophet, Ifa. ii. 3, 4. when the law of chri- flianity fhall go forth out of Sion, and the word of the Lord from ferifalem, the people fhall beat their fwords into plowfl:ares, and their fpears into pruning hooks, nation f:atl not lift up fword againjt nation, neither fall they learn war any more ; thus figuratively de- fcribed in the i ith chapter of the fame book from the 6th verfe, T^he wolf fiall dwell with the lamb, and the leopard f:all lie down with the kid, and the calf and the young lion, and the fatling together, and a little child fl^all lead them ; and the coiv and the bear fhall feed ^ their \'ou??g ones f.all He down together ^ and 2 tk
T/'c' Blcffednefs of the Peacemakers, 379
the lion fljall eat fir aw like the o.v, and the Ser m. Jiicking child Jhall play on the hole of the afp^ XIV. and the 'wea?ied child fiall put his hand on the cockatrice's den ; that is, men fliall lay alide their favage and fierce tempers, and be- come affedionate and friendly to one ano- ther, as it is explained in the following words, they fall not hurt nor dejlroy in all my holy mountain, for the earth f:all be full of the know- ledge of the Lord as the waters cover thefea.
This being the true genius and tendency of the chriftian religion, it was to be ex- pedted that the author of it fliould earneAly recommend a peaceable difpofition to all his followers, and that this indeed fhould be among his firft and principal inflruftions. Ac- cordingly we find that in this fermon on the mount, which containeth the fum of his doc- trine, when he is declaring the fundamental articles of his inftitution, and the eflential terms upon which we may hope for the fa- vour of God, as being his true approved difciples, the charader of the peace-maker hath a peculiar beatitude annexed to it ; bleffed are the peace-makers, for they fhall be called the children of God. In difcourfing on thefe words, I fhall follow the obvious me- thod of explaining,
Firf,
The Blejfednefs of the Peace-mahn, Fir Hi The charader, importing the necef* fary condition or qualification for blef- fednefs, xh^ peace-maker. And, Secondlyy I (hall confider the high appel- lation given to the peace-makers, denot- ing both the dignity and happinefs of their ftate, they Jhall be called the chil' dren of God,
Firji, To explain the charaifler of peace- makers, importing that it is a neceffary con- dition and qualification for bleffednefs. Peace, in the flile of the fcripture, fignifieth a very comprehenfive blefiing from God, even all manner of happinefs. Thus in the falutati- on which our Saviour direcfled his apollles to ufe in the execution of their office, that is, preaching the gofpel, when they went into any houfe, peace be to it, which were the very terms of the ancient Hebrew form ; in this falutation, 1 fay, was contained every thing neceflary to the felicity of men, ac- knowledged to come down from the Father of lights, the author of all perfed: gifts, and fought from his goodnefs. But in a more reftrained and proper fenfe, peace fignifieth the concord of men among themfelves, when free from ftrife and confufion, and the dan- ger of being confumed one of another, on the contrary, their mutual affectionate good
officeSj
1'hc Bhjfcdncfs of the Peace makers. 381
offices, contribute to their common fafcty,SER M, as well as yield a common fatisfaaion. We XIV.^ •are in an imperfed: indigent ftate, and could ^— ->^~^ not fubfift with any comfort without the affiftance of each other : li any one would fuppofe the cafe of men living leperately> having no friendly intercourfe, how uncom- fortable muft fuch a condition be ? No man's hands could minifler fully to his neceffities ; how little of the conveniencies of life would any one then enjoy ? But enmity is yet worfe than living feparately ; if every man were not only to exped: no kindnefs or help of any fort from his fellov^, but, on the contrary, his rage and fury, and in confequence of it were always liable to the invafion of his rights, even of his life itfelf i fuch a flate mud neceilarily be very unhappy. But the gracious parent of mankind hath provi- ded for the good of them all, by infpiring them with fecial affcdions, and preventing them with inftindts, whereby they are de- termined to be ufeful to one another. They blafpheme the God of peace, and groflly belie the human conftitution, who would reprefent the ftate of nature as a ftate of war, wherein every individual governed wholly by felfifli inclinations hath no regard at all to the welfare of his neighbours. Upon that
falfe
382 The Bkjfedncfs of the Peace-makers.
SERM.falfe bottom, no tolerable fyftetn of morali-
•XIV. xy can be formed, nor any fcheme for the happinefs of mankind. But the truth is, the love of peace, and a defirc to promote the common good of fociety, hath a deep foundation in our nature, which ought to be acknowledged to the praile of its wife and good author j and though the felfifli aitedi- ons immoderately indulged often produce diforders ; and from the lufis of men that war in their members^ come wars and fightings, yet no one calmly confidering it can doubt but thefe are culpable irregularities, deviati-!- ens from the natural law of humanity, and that the charader of a peace-maker is an amiable one.
To underiland this fubjecfi* the better, wc may confider the various relations and fo' cieties into which men have entered, and from the different kinds of them, different notions of peace neceflarily arife, and a di- verfity of offices for cultivating and prefer- ving it. There is indeed previous to any vo^ luntary agreement, a common obligation lying upon all men to love their Neighbours, that is, all who partake of the common human nature, and to promote their happinefs and their peace. This duty the rule of our reli^ gion hath not negleded, for the apoflle en-
joinetb
^he Bleffednefi of the Peace-makers, 383
joineth chriftians, without diflindion of na- Serm, tions or profelTions, if it be pofliblc, as much XIV. as licth in them to live peaceably with all men^ Rom. xii. 18. But ading according to the dirediion of our nature, and the evident ne- ceflity of our condition, and according to the obvious defign of chriftianity, we form ourfelves into families, into nations, and churches, beiides a great many other parti- cular aflbciations for the conveniency and comfort of life and for the purpofes of vir- tue, in all which there is an opportunity and we lie under an obligation of exerting a peaceable difpolition. Families are the mod ancient kind of focieties, which the prefervation of the fpecies, and the fafety and convenience, of every individual diredled men to enter into j but it is plain they can- not fubfift, nor the ends of them be at all purfued without peace ; for upon the fup- pofition of difcotd and enmity, the near re- lation of the members and their living toge- ther, give them the fame opportunity of be- ing mifchievous to each other, as in the contrary cafe of amity and good will, of be- ing mutually ufeful. Doineflick difcords are often known to be the mofl violent and moft fatal, as, on the other hand, family agreement on the foundation of a fincere and
virtuous
5^4 ^'^^ Blejjednefs of the Feace- makers.
S ER M. virtuous affedion may be juflly reckoned a^ XIV. mong the beft enjoyments in life, and a great fecurity to every one's particular inte- refl. When mankind encreafed to that de- gree, which they did in a very little time, that they muft divide into feparate famiues, the fame reafons in proportion obliged them to enter into larger afTociations, and to form civil governments, to the fupport of v/hich every feveral houfe and every iingle perfon were to contribute according to their ability, as in return they were to have the benefit of protection in the peaceable enjoyment of their private rights. The bieffings of peace in thefe focieties need not be defcribed j every one fenlibly feeleth the happincfs which arifeth from an eafy and quiet Hate of things, when the proper offices of rulers and fubje6ls are interchangeably performed with impartial juftice and fidelity, when a nation is free from oppreffion, and from rebellion, tumult and fedition, when every man fitteth fafely under his vine, mid his fig-tree, and there is none to make him afraid^ as the prophet fpeaketh, that is, every one hath the com- fortable ufe of his property, and poflefTes undillurbed the fruit of his own labour. Again, as the earth is now filled with inha- bitants, too numerous to be under one civil
government,
The BleJ/edmfs of the Peace-makers. 385
government, and upon the whole face of it Serm, Go J hath 7)1 a de of one blood all the nations of XIV. men to dwell, lie hath joined all thefe nations together by the common bond of humanity, and his law of nature requireth them all'to cultivate peace among themfelves. Such peace hath indeed never yet univerfally ob- tained, as we fee in fad the tranquillity of leffer focieties, even to families, is liable to many interruptions through the corruption and wickednefs of men ; but v/e may be fenfible how great a bleffing it would be, diffufing its happy fruits univerfally, efpecially when we compare it in our thoughts with the difmal ef- fects of war which we fee and hear of, that hor- rid devaftation in the earth, and havock of mankind which it maketh ; and this peace we may hope for when the knowledge of the Lord fjall fill the earthy as the waters cover the fea.
But our Lord Jefus Chrifl: himfelf hath in- ftituted a fociety of a peculiar nature, a king- dom which he faith is not of this world y different from all others that ever have been in the world, formed for different purpofes, and governed by different maxims. In thi§ fociety it is his will that there fhould be peace; having laid a glorious foundation for it in that one faith and religion he hath taught his followers, and even the external form of
Vol. IV, Cc their
5 86 ^hs Bkffednefs of the Peace-ma hri.
Se R M, their profeflion, and having united them in the XIV". hope o£a future blefied immortality, and in the relation of children to God as their common Father, and having made them fellow members of one body, of which himfelf is the head, and given them his fpirit to inftrud: and diredl them, he enjoineth them to keep the U7iity of the fpirit In the bond of peace, St. Faiil teacheth us, that peace is of the veryefTence of thiscceleftial king- dom, the main privileges of its true fubjed:s de- pending upon it, and it being their indifpenfable duty to preferve and promote it, Rom. xiv. 1/. the kingdom of God is not meat and drink ^ (chriftianity doth not coniift in external obfer- vances which are often the fubjed:s of con- tention) but right eoufnefsy and peace ^ and joy in the Holy Ghofi. And St. James, chap. iii. 37. giveth us this as the character of the wifdom from above, that true religion which our Saviour hath taught us from heaven, that • liisfir/iptire^ then peaceable. Indeed chri- ftianity itfelf, quite contrary to its true tendency and defign, hath been the occafion of great divisions and difcords in the world, which was foretold by its bleifed Author himfelf, Mat, X. 34. 'Think not that I am cotne to fend peace en earth. I came not to feiid peace but afword. For I am come to fet a man at variance 'with his father, and the daughter againjl her jjio-
thery and the daughter-in-law againfi her mo- 4 ther-^
97'r Bkjfechicfs of the Peace- tnakers. 387
ther-h2-laii\ and a man's foes fall be thofe c/" S e r m, his oivn houficld ; that is, the gofpcl as peaceable XIV. an inftitutlon as It is, fliall be made by wick- ed men the occadon of hatred and quarrels ; nay, to fuch a height fhall debates on the ac- count of religion arife, that a man's nearefl relations fliall be his bitterefl: and moft cruel enemies, even thofe of his own family (liall perfecute him. But all this is a grofs abufe of the cluiftian religion, which, righdy un- derftood, and when the principles and pre- cepts of it are regularly purfued, tendeth above all the inftitutions, that ever were in the world, to promote peace on earth and good-will among men. But without carry- ing things to the extremities mentioned in thele prophetic declarations of our Saviour, which yet have been too evidently verified, that is, to hoftile rage and fury, producing the deftrudion of men's lives, of families, cities, and other larger communities 3 there have been among chriflians diflentions and difcords, not fo tragical in the event of them, yet fatal to the churches, marring their edi- fication, fullying their honour, and prevent- ing the fuccefs of the gofpel. The apoftles forefaw by the fpirit of God, that there would be fuch divifions, and that they would be attended with fatal confequences, nay, they had adually broke out and rifen to great C c 2 height.
388 The Blejfednefs of the Peace-makers.
S E R M. height, even in their own time. The churches
■^^^' of Galatia, and of Rome, and Corinth^ were the fcenes of contention. Chriftians formed themfelves into parties, under feveral leaders, who flrove for authority, for fuperior in- fluence in the direction of their common affairs, and a number of followers : One was of Faiil, another of Apollo, another of Ce- fhas ; fome were for impofing on the reft in matters of indifferency, and bringing all to an uniformity of modes and ceremonies, which were of no fignificancy at all to the main pur- pofe of religion, or commending men to God ; efpecially the Jewijh rites were at that time the fubje6l of very angry debates ; whilft fome pleaded for the necelTary obfer- vance of them, and preffed their brethren to conform, fome of whom, in their turn, rejeded them with as much warmth, and by an indifcreet ufe of their liberty gave offence to the weak, the effc(ft was, as it always will be in parallel cafes, that charity abated, which is the very life of pradical chrifliani- ty J they judged, they cenfured, they vexed, and defpifed one another, and religion cam.e to be placed in matters of no moment at all, indeed degenerated into empty form. This flieweth what the true peace of religious fo- ciety is; it is an agreement in the faith oj
God's ele5l, as the apoftle calleth it, or the
chri-
The Blcffl'dncfs of the Peace-makers. 389
chriftian revelation, and the pradlice of chri- SeR m. ftian virtue ; not a harmony of outward pro- XIV. feflions, and outward rites of worfliip, and ^^"^ a united zeal for them, but an union in the affediionate belief of the great dodrines of religion, and obedience to its effcntial pre- cepts, of judgment, mercy, and the love of God.
From what hath been faid, we may infer the principal offices which belong to the cha- racter of a peace-maker j and it is plain, that benevolence to mankind and charity to our brethren, accommodating itfelf to their va- rious circumftances and conditions, as far as can confift with lincerity and the love of truth, together with publick affedtions to the interefts of fociety as fuch, are the eflen- tial parts of it. Since the peace we are con- fidering is the peace of jnen^ or their har- mony and concord, upon what other foun- dation can it poUibly fublifl: than mutual good will and lincere affedions ? And if we heartily fulfil the fecond great command- ment of the divine law, thou fialt love thy neighbour as thyjelf] we contribute to it in the beft manner we can : And for chriftian peace, in particular, the fcripture always re- prcfenteth brotherly kindnefs and charity, as the folid ground of it. St. Paul having in C c 3 die
390 'The Blejjednejs cf the Fe ace ^makers.
S ERM.the third Chap, of the epiftle to the ColoJJians^ XlV. from the 12th ver. recommended particular
'^^'^''^"'^ branches of this virtue, and thefe exercifes of ^. it, which relate to the various infirmities of the objecft, bowels of mercies, jneeknefs, long Juffering^ forbearance^ and forgivenejs, fum- eth up all at the 14th verfe in this com- prehenfive exhortation, put on charity which is the bond of perfeBnefs^ or the perfed:
' bond of union and peace among chri-
ftians. They are the felfifh corrupt afFedions and paffions v^^hich produce firifes and divi- lions 3 the covetoufnefs, the pride and ambi- tion, the vi^rath and envy of men, violate their peace; but charity, which fuffereth long and is kind^ and ^annteth not itfelf feeketh not her own^ and is not eafily provoked, pre- ferveth peace or reftoreth it when broken. Charity preventeth the occafion of difcords, becaufe it preventeth injuries ; for as the apoftle faith, Rom. xiii. i o. it worketh no ill to ones neighbour-, but if through human infirmity an offence fliall happen, it difpofeth the in- jured prefently to heal it by forgiving the fault; it inclincth chriflians to the greatcfl conde- fcenfion in kind ofHces to their weak bre- thren after the example of their mader, and to bear with their weaknefs, not treating them with feverity on the account of it, nor
cafliag
The Blcjjedncfs of the Peace-makers. 391
• cabling them out of frienddiip or religious Se rm. communion. Peace-makers will part with XIV. fome of their rights, rather than by rigidly infifting on them caufe difcord ^ and conde- fcenfion in that cafe, though proud men may look upon it as defpicable, is really honour- able ; fuch condefcenlion as we read of in the hiftory of Abraham and Lct^ Gen, xiii. when their herds and flocks greatly increafed, in which the riches of thofe times chiefly confifl:ed, and debates began between their fervants about convenient pallura^e, left the difference fliould grow to any ofl:enfive height, Abraham^ in his great follicitude for peace, made this propofal to his nephew to preferve it, that the part of the land which they at prefent poflTefled, being too ftrait for them, he might have his choice, either to continue where he then was, or remove to a greater diftance in the uninhabited country; thus giving up a right which he himfelf might have claimed as being every way fuperior. But ftill it is to be remembered, that they are only private rights, and fuch as are abfolute- ly in our own power, which may and ought to be reiigned j the rights of confcience are inviolable, and not to be yielded up on any pretence whatever, not even for peace itfelf ; for indeed they are not properly our own C c 4 but
392 ^he Biipdnefs of the Peace- makers.
Serm. but God's. To betray the caufe of truth,
XIV. of pure religion and virtue, or of publick li- berty, in compliance with the unreafonable humours and wicked demands of men, is not to make peace, but to deftroy the only foundations on which it ought to fubfift ; and proceedeth not from a generous defire to promote the good of others, which is rather hindered by it, but a bafely felfifh view to provide for our own eafe at any rate, or to ferve our worldly interefl:. No man was ever more devoted to the peace and edification of the chriftian churches than St. Paid-, he be- came the fervant of all men for the fake of it; to the Jews, he was as ayciv, to them that were un- der the law^ as under the law^ to them that were without law^ as without law^ i Cor, ix. 20. He abated his juft demand of a reward from them to whom he preached the gofpel, nay, he would by a voluntary refolution deny his liberty of eating flelli while the world Jlood^ to prevent offence, and take away all handle of vexatious debate among chriftians ; and yet when compliances were required under the pretence of peace, which tended to the fubverfion of liberty and truth, and to coun- tenance human additions to the gofpel terms of acceptance with God and of religious com- munion, which Chrifl: himfelf hath the fole 3 '"r'i^^t
Tlje Blefjcdnefs of the Peace-makers. ^^X
right of edablifliing, and hath adlually efla- Se r m. bliflied, in that cafe he would not give place, XIV. by fubje(ftion, fo vmcb as for one hour ; nay, and withftood to the fice men othcrvvife of great and juft reputation in the churches, who in that inftance weakly yielded, charging them with dilTimulation, as we read in the 2d chapter of the epiftle to the Galatiajis^ We may then conclude, that the peace which our Saviour would have his difciples to promote, is not built upon the furrender of our religious principles and privileges, or upon the ruins of honefly j fuch a peace would rather be a confpiracy againft hirn ; but every man by a faithful adherence to his own particular duty and the regular dif- charge of it, is a preferver inflead of being a difturber of peace, provided always he ad:- eth with charity, and all the condefceniion to others, Vv'hich confcience can allow.
Secondly, Another ingredient in the cha- radter and fpirit of a peace-maker is a zeal- ous affedtion to the intereft of fociety as fuch. As the inflindls of nature and our rcafon di- re(5t us to enter into focieties of various forts, which hath been already obfervcd, and the ends of the chriftian religion and exprefs declarations of fcripture teach us to form the
focieties
394 ^'^^ BIcffedmJs of the Peace-makas.
S E R M. focleties called churches, the former of our XIV. fpirits within us hath endued us with pub- iick as well as private affections. The pro- per obje6t of benevolence is every individual of mankind ; but the idea of a fyftem is a very natural one, and colledive bodies of men are the objeds of a praife worthy affec- tion. Now, peace properly belongeth to them (though every iingle member fecleth the benefit of it) for it is the amiable refult of mutual good- will common to all. A hearty difpofition to ferve the feveral civil publicks of which they were members, hath been always thought a mofl commendable quality in men, celebrated by the name of patriotifm : But our Lord Jefus Chrift hath fixed the nearefl and moft endearing rela- tion that can be between his followers, mak- ing them children of the fame family, and members of the fame body, whence arifeth the ftriiftefl obligation to ferve the the inte- refl of the whole, and to promote its peace. The allufion to the natural body and its members, as reprefenting the intimate union of chriflians, and the part which every one ought to adl voluntarily and of choice for the fafety and peace of the whole, and all their fellow chriflians ; like the functions which the members of the natural body perform for
ths
The Blejfcdmfs of the Peace- maker s. 395
the good of the whole, the head and the feet, S e r m, the eyes and the hands, contributing each to -X^l v • the common fafety and advantage, and to the fafety and advantage of every one of the reft, even as to their own j this allulion, I fay, is frequently infifted on by the apoftle Paul, to teach us that there ought to be no fchifm, that is, no uncharitable divifions in the body of Chrift, and that they ought by love to ferve one another 3 not caring each for their own things feperately, but ftudious to pro- mote the peace and welfare of the whole. Thefe are the difpofitions elTentially neceflary, which, when they prevail and- exert them- felves as opportunity offereth, will produce the offices, and conftitute the charader, of a peacemaker. I come.
Secondly^ to confider the high appellation given to the peace-makers, denoting both the dignity and happinefs of their ftate, they JJ: all be called the children of God. This title is upon different accounts given in fcripture to feveral kinds of created beings, and parti- cularly to men. God as the Creator of all things, the Almighty maker of heaven and earth, is ftiled the 'Father^ of whom are all things, that is, from whom they derive their being; but they are not therefore all called his children, This tide is appropriated to"
thefe
3g6 '\[he Bkjfednefs of the Peace-makers.
S ERM. thefe creatures to whom he hath com mu-
XIV. nicated intelledual and moral powers, in v^-hich his image properly confifteth ; in this fenfe the angels are faid in the book of "Job to be the fom of God; and Adam hath the fame denomination given him in the 3d of Luke, lad verfe, for the fame reafon, namely, be- caufe he came out of the hands of his Maker, dillinguiilied • from all other creatures in this lower world, by bearing the refemblance of the divine underflanding and moral per- fedion J as the apoflle faith of all mankind ABs xvii. 28. that they are alfo his offspring.
But men having degenerated and fallen {hort of the glory of God, by fin rendering themfelves unworthy of that honourable re- lation, it pleafed him to form a new and gra- cious defign for reftoring them to their for- feited privilege ; and by grace, through Jefus Chrift, who is himfelf the image of the invifible God, in a moft peculiar fenfe his Son only begotten and dearly beloved, they who believe and obey the gofpel become his adopted children. During the time of their alienation from God and rebellion a- gainft him, their flate is thus defcribed, they are ^without God, and without hope towards hinjy enemies in their jninds by wicked works ^ the children of difobedience and of wrath 5 but
by
I'he Blefjcdnefs of the Peace- makers,^ 397
by converiion, that is, repenting fincerely S e r M. and forfaking their fins, they return dutifully XIV. to their father's houfe, and he receiveth them ^'""^ gracioufly into his favour and into his family: they are begotten again to a Ircely hope^ born not of corruptible feed but of incorruptible^ by the 'word of God that livetb and abideth for every i Pet. i. 23. and as it is faid yoJm i. 12, 13. They who by receiving Chrift, that is, believing in him and fincerely em- bracing his religion, get po'doer^ or a right, to become the fons of God, are bor?! not of bloody nor of the ivill of the flef.\ nor of the will of men, but of God.
Again, it is particularly to our prefent pur- pofe to obfcrve, that the ground of this rela- tion, as the fcripture reprcfenteth it, is the fimilitude of difpolition and manners. They who imitate an original character in their temper and behaviour, whether it be good or bad, are called the children of that perfoa whofe character it is. Thus they who be- lieve in God and are his fincere fervants, are called by the apoftle Paul in the 4th to the RomajiSy and in other palTages of his epiftles, the children of Abraham who was an eminent example of faith and holy obedience : And thus our Saviour himf.:lf in 'John viii. 44. faith to the wicked Jews who malicioufly
per-
3 9^ ^he Bleffednefs of the Peace- makers.
Serm. perfecuted him, ye are of your father the de^ XIV. 1)11^ which he thus explaineth, the lujis of your father ye will do ; he was a murtherer from the beginning, and abode not in the truth, be- caufe there is no truth in him ; when he fpeak- eth a lie, he fpeaketh of his own, for he is a liar, and the father of it. Notwithftanding your vain boaft of being the children of God, as defcended from Abraham and Ifrael, you are really to be called the children of the de- vilj by a fimilitude of temper and condud:, refembling him in your enmity againft and feeking to deftroy art innocent per- fon, and in your violent oppoiition to the truth of, God. And the apoftle John, in the 3d chapter of his firfl epiftle, where he is defignedly treating of the adoption of chriftians and of the high privileges which belong to them as the fons of God, faith in general at the 9th and loth verfes, Whofoever is born of Godfinneth not-, but in this the chil- dren of God are manifeft, and the children oj the devil; he that doth not righteoufnefs is not of God, neither he that lovetb not his brother.
Now, in this refpedt, the peace-makers are rightly called the children of God, becaufe they imitate him. There is no chara6ler more frequently given him in fcripture than that of the God of peace, not only as by the
infinite
The Bleffednefs of the Peace-makers, 399
infinite benignity of his nature, and love to S e r m. his creatures, he is gracioufly inclined to keep XIV, all of them in peace with himfelf, I mean all who are capable of that happinefs, that is, all moral agents ; for if multitudes of them have gone into enmity by wicked works, it is entirely owing to their own folly and per- verfenefs, nothing was wanting on his part to prevent the breach, of which he hath given a moft glorious demonftration in that marvelous and moft compaflionate fcheme he formed for recovering mankind from their apoftacy by the gofpel, and reconciling them to himfelf by the death of his fon ; not only on this ac- count, I fay, is he ftiled the God of peace, but alfo becaufe he is the author and pre- ferver of the peace and harmony of the creatures among themfelves. As the whole fyftem of inanimate beings is governed by his wife counfels, and his conftant interpofi- tion in a beautiful regularity, and the jarring elements, whofe oppofite natures tend to dif^ cord and confufion, do, urlcler his \Vi^fe di- redion confpire harmoniouily to the order of the vifible world j fo the parts of the moral fyftem, influenced by him in a way fuitable to their different natures, fubfift in a con- cord which muft appear wonderful to an at- tentive mind, confidering the contrary ten- dency
The Blejfednefs of the Peace-makers, dency of their paffions fometimes furious like fire, the raging fea, flormy winds and teni- pefls, but like them are all over- ruled by him who fitting at the helm guideth their rapid motions, moderateth their rage, fixeth their bounds, and preventeth the ruin they threa- ten : So that, contemplating the order of the world, we ought with the Pfalmift, devout- ly to celebrate the praife of the peace- making God, who Jlilleth the noife of the feas, the ?20ife of their ivaves, and the tiimidt of the people^ pfal. Ixv. 7. But cfpecially, the peace of the chriftian churches is to be attributed to him; he commandeth and enforceth it by the ftrongefl motives and perfuafions in his word ; and for this he giveth his holy fpirit to his children, for ih^ fruit of the fpirit is yce and peace : That peace which is the re- fult of charity, the b.nd of perfeBnefs^ and which he would have always to rule among chriftians, beareth his lacred name, it is call- ed the peace of God, Col. iii. 15. and the apoftle telleth us, Cor, xiv. 33. that God is not the author of co^fufion but of peace, in all churches of the faints.
It remaineth, now, only that we confider the dignity imported in this charader the children of God. Among men honour de- fcendeth from parents to their pofterity, if
they
'The Blejpdrfefs of the Peace-makers. 40 f
they do not forfeit it by their own mifbeha-SERM, viour : The title of children leadeth us to XIV. refled on the characSter of the fathers, which if it be honourable, derivetJi refped: unto the offspring. The apoftle then had reafon to fay, behold what manner of love the Father hath bejloived on us, that we Jhould be called the fom of God I i fohn iii. i. What won- derful condefcenfion on his part, what a high advancement and dignity to us ? It is a title of love, and naturally dircdleth us to the expedration of favour. A kind and gra- cious father will furely provide for his houf- hold, he hath them under his protection, and fuitably to his own condition will give them an inheritance. This is what the fcrip- ture often teacheth us concerning God's chil- dren, he keepeth them in fafety, watcheth over them with the tendered care, he in- ftrudeth them, parcicularly, in their duty to himfelf, and giveth them confidence in draw- ing near to him \ jar becaufe y are fins, faith the apoftle, Gal. iv. 6. God hath Jent forth the fpirit of his fin into your hearts^ crying abba father \ and he hath referved for them a future glorious inheritance 3 for if we are children^ then heirs, heirs oj God, and joint heirs with Chriji, Rom. viii. 17. The inheritance is according to the glory of the Vol. IV. D d Fa-
402 '^he Bkjjednefs of the Peac^-jnakefS,
Serm. Father, who being the univerfal king, the XIV. fupreme proprietor and Lord of all, hath prepared even for his adopted fons a king- dom, a crown of life, of righteoufnefs and glory J an inheritance, as St. Peter i epift. I, 4. defcribeth it, uncorruptible^ undefiled, and that fadeth not away. Nay, 'm^\., John's vifion, Rev. xxi. 7. It is faid, concerning every lincere chriftian, him that overcomethy that is, who againft all temptations perfever- eth ftedfaftly in his duty, that he JJjall i?!- herit all things^ for, faith the Lord, / will be bis Father, and he fiall be my fon.
And, now, my brethren, I think this argument very ftrongly enforceth a peaceable difpolition. Strifes and debates difturbing fo- ciety for the moft part proceed from falfe no- tions of honour j Solomon telleth us, only from pride cometb contention -, but if we feek the honour that is from God, the way to ob- tain it, is making and promoting peace as far as it is in our power j for then are we digni- fied with the charadler of his children, and may hope for the felicity and glory which is annexed to that honourable relation. Even in the ordinary affair^ of life, we fliould be very careful to avoid quarrels, which marr the comfort of fociety, and weaken its force, and efpecially very much ob{lru<5t chriftian
edifica-
T!Jk Blejjedncfs of the Peace-makers'. 403
edification. St. Paul cenfureth the Corin- Serm* ihians, for a litigious fpirit, which appeared XIV. in their going to law about fmall matters. It is true this offenfive circumflance attended their difputes of that fort, that they were be- fore heathen magiftrates, whereby reproach was brought on their religious profeffion ; but ftill a wrangling temper is condemned by the reafons he giveth 3 and this queftion he putteth will always, to a candid mind, appear to have great force of reafon in it, why do you not fuiFer yourfelves to be defrauded, ra- ther than that brother fliould go to law againfl brother, at leaft for matters of little moment ? And the expedient he propofeth mnft be own- ed a reafonable one, that chriflians fhould choofe arbitrators amon? themfelves to com- pofe their differences, rather than implead one another before the publick judges. There are other methods of contention, yet more Icandalous, than even the unneceffary legal ones, fuch as the fame apoftle hath men- tioned, 2 Cor, xii. 20. debates, envylngs^ wraths, Jirifes, backbittngs, lohifperings, fwcU- irgSy tumults : Thefe are the bane of fociety and of peace. But above all to break peace under the pretence of zeal for religion, is moft inexcufable j this was the fault of the jfewi/lj zealots, for which St. James feverely
D d 2 re-
404 ^^^ Blejfednefs of the Peace-makers.
S E R M. reproveth them, and warneth others againft
XlV. it, the 3d chapter of his epiftle, ver. i/\.> if \e have bitter envying andjlrife in your heart s^ glory not in it^ as if it were wife and good, and lie not againfi the truths pretending it is for the truth, when really you are ading againft it. And then he defcribcth, in the I ^-th and 1 7th verfes, two oppofite kinds of wifdom, the former not from above, is earth- ly, fenfualy devilifh-, which laft character feemeth to relate io fir if e, and the great fpring of it, pride, which are the genius of Satan. The other, which is from above, is pure, peaceable, gentle, and eafy to be in- treated, full of mercy and good fruits, with- out partiality, aud without hypocrify -, worthy to be the gift of the Father of lights, and by which men are prepared to fow the fruits of righteoifnefs in peace, and to make peace, there- by becoming the children of God ; happy, therefore, in a moft honourable ftate, and a claim to the moft valuable privileges.
S E R.
[ 405 ]
SERMON XV.
A Conversation becoming the Gospel recommended.
PHILLIP. L 27.
Only let your converfation be as it becometb the go/pel of Cbrijl,
ST. Paul had a very folicitous, or, as s e r m. himfelf faith in his epiftle concerning XV. another with great commendation, a natural care for the chriftians at Phillipi ; there was nothing he had more at heart than that their fouls fhould profper j he gave thanks to God upon every remembrance of them, and in his prayers made requeft for them with joy ; nay, fo fervent was his affed:ion, that though he had a defire to depart, and be with Chrift, which he knew was far better for himfelf, yet to be ufeful to them, and other chriftians, for their furtherance and joy of faith, was the fingle confideration that reconciled him to an abode in the flefli. In the mean time being unwillingly detained from miniftring D d 3 perfonally
40 6 A Converfation becoming the Gofpel
Serm. perfonally to their edification, the principal XV. charge he had to give them is in the words of my text, only let your converfation be as it becomcth the gofpel of Chriji. This in all events Vi^ould turn to their account, and give him pleafure, whether he were prefent with or abfent from them, /.s we mufl be (qyI' fible that the direction concerneth all chrif- tians, at every time and in every condition wherein they can be, I will, without any farther introdudion, endeavour to explain it, by (liewing what kind of converfation doth become the gofpel, and then the motives whereby we are urged to it, or I will fhow you what on our part is becoming the gofpel, both in faift and in reafon, what it adtually demandeth from its profeifors, and what ob- ligations they are under to fatisfy its demands. It is evident that chriflianity being a practical inftitution, and a law given to men for regulating their moral condudl, the defign of it can only be fulfilled by their obedience. It was not merely, and princi- pally intended to redlify the opinions of man- kind, and give them jufl fentiments concern- ing things, however irnportant, which they did not underftand before j far lefs was it to form a party by the chriflian name, and to feparate fome from others by diftinguifhing
badges,
recomme7ided, j^qj
badges, and merely external privileges ; batSERM. the end of the gofpel commandment is XV. the practice of virtue, and charity out of' a pure heart. It ought to be taken for gran- ted, as generally agreed to by mankind, and indeed the chrillian religion fuppofeth rather than proveth it, that there is fuch a thing as a necefTary difference between right and wrong, or moral good and evil -, the fenfe of it is deeply engraven on the minds of men, producing joy and felf-applaufe when they do what is good, as a confcioufnefs of evil is attended with inward reproach and con- fufion. This the apoflle calleth the work of God's law written in mens hearts, and it is the foundation on which all moral inflitutions reft, and from which they derive their force. But the knovv'l-edge of morality was very much obfcured in the world, or the human capacity of attaining to it was not duly im- proved J for it is certain that, at leaft, the vulgar notions of piety and virtue were very defedive, fome of them extremely obfcu- red. By the "canity of their thoughts the fool- ijh hearts of men were darkened, and that which might be known of God, being mani- feftcd by his works, they were ignorant of j milled by their own contracted prejudices, they run into grofs miftakes concerning the D d 4 divine
^4© 8 A Com erf at ion becomhg the Gofpel
SfiR M. divine nature, and the divine operations and XV. condud towards the creatures ; they chang- ed, as the apoftle faith, the glory of the ijt- corruptible God into images made like to cor- ruptible man^ and even to birds and fourfooted beaftsj and creeping things j they had nioft abfurd opinions concerning the moral attri- butes of the deity, imagining that he, or father they, for they fuppofed a plurality, was like themfelves, proud, fierce, lafci- vious, cruel, and revengeful j in fhort al- moft every human vice had a patron among the Gods. Novi^, muft not the fenfe and the natural motives of religion and virtue be by this means in a great meafure defeated and rendered ineffectual ? and fo it v^ras in fad:. For it is a difmal account which the facred writers give us of the Gentile world, that it was dead in trefpaffes and fins. True piety was loll in fuperflition and idolatry, and in confequence of their falfe worship, they were given up to vile affeBions^ to work all manner of wickednefs with greeditiefs^ even to do thofe things which v/ere reproachful to the human nature.
But lince it pleafed God to reveal his will to mankind by Jefus Chrift, to declare unto them the remiffion of fins upon the gra~ dous terms of their repentance and amend?
ment.
recommended. /^ 09
ment, and fince he hath taught them jufterSERM. fentiments concerning himfelf, his nature XV. and attributes, and concerning his govern- ment of the reafonable creatures, and every part of their duty to him, to themfelves, and to one another, that revelation ought to be the rule of their adions ; and a converfation becoming it is the very reverfe of a conver- fation according to the former lufts of men in ignorance ; it is fuch a one as is agreeable to the infl:ru(5lions and the rules he hath gi- ven them, comprehending the worfliip of ]iim in fpirit and truth, the offices of juflice and charity, with a proper rule over our ov^'ii fpirits, keeping the felfiih appetites and paf- fions under a flrid: difcipline, and a mode- rate ufe of worldly enjoyments. Converfatiofi is a word we frequently meet with in fcrip- ture, and it fignifieth the tenor of a man's life morally conlidered, or the courfe of his de- liberate ad:ions, with a regard to the rule, the principles, and the motives, by which it is diredled, and the ends which it purfu- eth ; thus we read of an upright and a vain, a holy and a filthy converfation ; a conver- fation by the grace of God in fincerity and godly fimplicity, fet in oppofition to that which is conduced by fleflily wifdom. Eve- jy man being a rational and a free agent is
fuppofed
4 1 o A Converfation becoming the G of pel
Serm. luppofed to have a power of determining
XV. his own condud:, and therefore is accounta- ble for it. We are confcious to ourfelves of afting voluntarily, and that our works de- pend upon our own choice, which maketh us to refled on them with felf-approbation or remorfe, and this leadeth us into the idea of a moral obligation and a rule by which we ought to govern ourfelves.
Thefe are the adlions which properly con- flitute what the apoftle calleth our conver- fation, and the gofpel being given as a law to direct them, a converfation becoming it inufl be fuch a one as it requireth in the whole of our behaviour ; the conforming every part of our pradice to its precepts and inflrudions. And therefore to underiland aright the exhortation in the text, we may take a brief view of what chriflianity en- joineth upon the feveral comprehenfive ar- ticles which the apoftle mentioneth in his fummary of the dodlrine taught us by the grace that brmgetb fahation, namely, fobri- ety, righteoufnefs, and godlinefs whereby we fhali fee that the gofpel extendeth as a rule to our whole converfation.
Firft then, all the virtues comprehended jn fobriety, fuch as chaftity, temperance, con- tent-
i
recommended. 4 1 1
tentednef^;, humility, and patience, areSERM^ taught in the gofpel to the higheft perfec- XV, tion J and not only the vicious aftions con^ trary to them are prohibited, but fuch re- flraints are laid upon the inclinations and paffions as is neceffary to preferve the fupe- riority of reafon and confcience, and upon that foundation the inward tranquillity and peace of the mind. All diftruftful anxiety about the things of this life is ftridlly for- bidden i not only about the fuperfluities of it, but even the necefTaries, ivhat we fiall eat and what we JJ:all drink ; and we are called to fet our affediions, 7iot on things on earth hut on the things above. In a word, the difciples of Chrift are by his plain precepts taught fuch a government over the appetites and paffions as few men could otherwife ar- rive to the knowledge of, even in fpeculati- on. And by the force of thofe precepts, to- gether with the motives of the gofpel, in the primitive times of the chriftian church many were a<5tually raifed to fuch a pitch of heavenly-mindednefs, felf-denial, and gene- rous contempt of the world, as was unpar- ralled in any other age or under any other inftitution than the chriftian. Now, this is a very important part of our duty, which as there are many calls to pradlife, temptations
to
412 A Converfation becoming the Gofpel
S E R M. to violate it very often occurring, fo if we
XV. calmly attend to it we (hall be convinced that
there is nothing more becoming the dignity
of the rational nature or can yield a man
truer enjoyment.
Secondly^ Upon the head of righteoufnefs, which alfo comprehendeth charity, the in- flrudlions of the gofpel are very full and at the fame time very exalted, carrying thefe virtues to a greater height of perfection than the generality of the world knew before. The difciples of Jefus Chrift are required to be as lights in the world, and examples of the beft works, dired:ing thereby and encourag- ing others in the paths of virtue, to perform all the offices of juftice and fidelity with the greateft exadtnefs > ivhatfoever we would that ?nenJJjoiild do to usy we are enjoined to do even fo to them ; to be fo far from injuring others that on the contrary we fhould not indulge ourfelves in pallionate anger upon their pro- vocations, but follow peace with all men and feek reconciliation when any difference doth arife ; to bear injuries with patience and meek. nefs, always ready to forgive men their tref- paffes as we exped: forgiven efs from God ; to be kind and charitable to all men of what- ever nation or religious profeffion, willing ac- cording
recofnmended. 415
cording to our power and their need to doSERM, good offices not only to our friends but even XV. our bittereft enemies -, in fine to raife our virtue and goodnefs far above the common pradice of men, extending our benevolence univerfally in imitation of the bounty of God, who maketh his fun to rife upon the evil afid the goody and fendeth rain on the jiifl a77d the unjuji. Thefe precepts are fuch as every un- prejudiced mind muft acknowledge to be high improvements of morality, and a con- verfation becoming them muft be an excel- lent one in that branch of it, and it is a very comprehenfive one, which relateth to our behaviour towards men.
LaJifyjThe duties we owe to God himfelf or whereof he is the objedt, included in godli- nefs, are a very confiderable part of our con- verfation, or the bufinefs of men coniidered as reafonable and moral agents. Accordingly, all nations have regarded it, agreeing in this that the Deity is to be worfhipped. But, as I have already obferved, the notions which generally prevailed among men as to this point were very abfurd, and fo was their pradice j fuch barbarous fuperftitution and idolatry were ufed in moft places of the world as are really reproachful to intelligent creatures. Now, the gofpel hath taught us
to
414 ^ Converjation becoming the G of pel
Serm. to worfhip God in fpirit and truth, having XV". laid a foundation for it in the jufl fentiments it containeth, expreffed with fuch plainnefs that any one may underftand them, con- cerning the infinite perfedion of his nature, his unity, his impartial righteoufnefs, and immenfe bounty, his abfolute dominion and univcrfal care of his creatures and difpofing of them in the beft manner, and ordering all events for the greateft good. Thefe doc- trines are not the fecret peculiar opinions of a few wife and learned men, perhaps they were fo before the chriftian revelation was given, but the common profefTed belief of the moft vulgar chriftians. How excellent, how fubllme are the notions, though deli- vered with an admirable fimplicity, which the facred writers give us of the fupremacy, the independance, the immenfity, the un- fpotted holinefs, the goodnefs, and the un- changeablenefs of the Supreme Being ; of his creating all things by the fole command of his will, and preferving them by his almigh- ty power, of his filling all parts of the uni- verfe with his prefence, of his hating ini- quity, and diftinguifliing the righteous with his approbation, extending his care even to their moil: minute concernments in this world, as he will finally make a great dif- 2 ference
recommended. 4:^
ference between them and the wicked when S e R m* he fliall bring every work into judgment^ and XV. every fecrct things whether it be good or evil"^ Agreeable to thoie jufl and rational prin- ciples are the inftrudtions of chriftianity on the fubjed of what is ftridly called religion or piety. We are taught to worflilp the Lord our God and him only to ferve, not with a multitude of pompous rites and cere- monies, but with pure hearts and clean hands j with iincerity and a careful abfli- nence from every thing which is vicious and wicked, with fervent love and awful reve- rence, with confidence in his mercy and humble fubmiffion to his will in all things, with hearty purpofes of obeying all his com- mandments, and perfevering in our obedi- ence. In a particular manner, the iimpli- city and purity of that external worfhip which the gofpel prefcribeth is much to be admired ; wife men have always agreed in their opinions concerning the inward adora* tion which is due to the Deity, that it con- fifteth in fear, love, fubmiffion, dependance and the imitation of his moral attributes 3 yet as fome outward rites are apparently necef- fary, the fettling them feemeth to be a work too difficult for human wifdom ; for in the heathen world where men were left to their
own
41 6 A Converfafion becoming the Gofpel
S E R M. own inventions, the forms of worfhip are X^» evidently ridiculous, tending to deftroy in- flead of promoting true religion j and yet the wifeft among them could not find a way to corredt thefe abufes or prefcribe a more reafonable fervice ; therefore they complied, and advifed others to comply, with the efta- blifhed fuperftition. But the pofitive infti- tutlons of the gofpel, as originally delivered and explained in it, as they are very few in number fo they are free from indecency, af- fed:atIon, and tendency to millead mens judgments, and to corrupt religion by turn- ing it into empty form, which are always found to attend human devices in the wor- fhip of God J on the contrary, the utmoft care is taken by the fcripture-declarations to direcft our views in ufinof them to Dromote purity of heart and life, as that wherein the ellence of religion coniifleth, and upon which our acceptance with God .dependeth.
There are two obvious reflexions on what hath been faid vi'hich I recommend to your conlideration.
Firfl, That the defign of the gofpel as a rule, in that comprehenfive viev^^ which I have given of it from the words of the apo- flle, taketh in the whole compafs of human life and affairs ; it is our guide in all our im- 3 - portant
recovimendcd, 417
portant purpofes and works j for they relate Se r m- either to God, or our fellow- creatures, or our- XV. felves ; what then can we imagine that doth not fall within its diredtion, what I mean that is worthy of our attention or our purfuit ? It direfteth the concerns of religion, of civil and fecial life, and the management of our private affairs, fo far as is neceffary to preferve the ba- lance of our affections, the harmony of our natural powers, and the inward peace of our minds 5 and what is there worthy of men which doth not come under one or other of thefe heads ? The text, therefore, is to be underftood in the utmoft univerfality, juft as that parallel exhortation of the apoftle Peter which is more univerfally expreffed, be ye holy in all manner of converfation. Let not only the immediate duties of religion, but all your affairs, be conducted with a regard to the gofpel as your rule, and let the word of God be hid in your hearts that you may not offend in any inftance, but on all occafions pre- ferve your innocence, and pradife true virtue.
Secondly^ The ob-ligations of chriftanity are not fatisfied by mere external adions. I have faid indeed that our converfation comprehendeth the whole tenor of our de- liberate adions ; but it is as they are delibe- rate and with relation to the fpring from
Vol. IV, E e which
4i8 A Cofiverfatiofi becoming the Gofpel
SERM.'w^ic^^ they proceed. It will appear rtill
XV. more evidently, if we conlider the particu- lar virtues prefcrihed by the gofpel, that a converfation becoming it doth not confift in a merely outward regularity of life as fepa- rated from uprightnefs of intention and the concurring influence of good motives. No one furely will imagine that there can be any fuch thing as godlinefs without pious afFeclions, without the fear and love of God, and faith in him -, there may be an hypocri- tical fliew of devotion, or a form of religion> but every one mufl fee that is as contrary to the gofpel as the mofl open profanenefs is. As little reafon is there to think that any other of the chriftian virtues is compleated in out- ward works J for inflance, that almfgivings will pafs for charity, fince our Saviour ex- preflly teacheth us that the mofl fpecious appearances of that kind, if there be not a right intention, will intitle us to no reward from our father who feeth in fecret, that is, who knoweth the motives of the heart; or, that a mere abftinence from grofs inftances of lewdnefs and debauchery will come up to that fobriety which the laws of Jefus Chrlfl: enjoin to all his difciples. Such a notion appeareth evidently contrary to rea- fon. itfelf, and to any tolerably jufl fenti-
ments
n'commnided. 419
nients of morality j but for a chrlftiun to en- S e r m. tertain it, fhewcth the moH: flupidly carelefs XV. inattention to theprofeiTed rule of his religion. Nothing can be clearer than that what the gofpel firft and principally aimeth at, is, that which our Saviour calleth clcanjlng the in- jUe^ purifying the hearts and affeiftions of men, or reftoring true integrity and upright- nefs of mind, as the principle from which all really good acftions mufl flow, and thus only the end of the commandment can be obtained.
I have fliewn you what In fad: that conver- fation is which is becoming the gofpel j con- fidering it merely as a pofitive revelation and a law which refteth wholly on the authority of the law-giver, the immediate intention of it is our obedience j and you fee what kind of obedience that is j its demands are not anfwered by external appearances of good- nefs, but it governeth the inward difpofiti- ons and affedlions of the mind j it infifteth on fincerity of heart and intention in all our works, and the pradice of virtue and charity out of a pure hearty out of a good cohfciencfi and faith unfeigned \ it indifpenfably requi_ reth that we abhor and carefully abflain from every thing which is evil j not that we fliould abound in fome good works only, E c 2 imagining
420 A Converfation becoming the Go/pel
Serm. imagining that thereby we make amends for ^^- defeds in other inftances, for its dodrine is, that he wbo kecpeth the whole law and yet of" fendeth in one pointy is guilty of all; but ac- cording to the gofpel bur pradice of virtue and duty muft be conftant and uniform j juf- tice is as necellary to a religious charadler, and to vifit the widows attd fatherlefs in their aJUBioUy and to keep one's f elf unf potted from the worlds are as truly pure religion and un- defiled before God the Father, as the im- mediate adts of worfhip. And let it be re- membred, chriftianity requireth that every particular virtue be raifed to the highefl mea- fure of perfedion 5 wc ought to grow con- tinually in grace, and add new meafures and degrees of the fame good quality to our pre- fent attainments, as well as one of them to another, as we {hould add to faith 'virtue y and to virtue knowledge^ and to knowledge temperance y and to temperance patience^ and to patience godlinefs^ and to godlinefs brotherly kijidnefsy and to brotherly ki?idnefs charity 'y fo we lliould endeavour to be ftill more and more eflablifhed in each of thefe virtues, and forgetting the thi?2gs which are behind^ and reaching forward to thofe things which are before^ that is greater degrees of perfedlion, prefs towards the mark for the prize. This
ilibjed
recommended. 421
fubjevft might be farther illuftrated by rSerat. particular conlideration of the gofpcl and the ^V. parts of v/hich it confifteth; it is not merely a colledion of precepts or authoritative de- clarations ; there are other things contained in it, fuch as an hiftorical account of fads, truths revealed, threatcnings, and promifcs. Now according to the declarations of the fcripture itfelf, the intention of all thefe its contents is to promote among men the prac- tice of true holinefs or a good converfation. The dodrines of chriftianity are not mere fpeculations, intended only as amufements or even for the improvement of the underfland- ing, but dodlrines according to godlinefs ; the declared defign of the threatcnings is to deter us from fin, and perfuade us to our duty ; and of the promifes that by them we might become partakers of a divine nature, efcap- ing the corruption that is in the worlds and that we fiould cleanfe ourfehes from all Jilthi- nefs of the JieJJj and fpirit^ per feeing hoUncfi in the fear oj God. But the motives of the gofpel will properly be confidered under the
Second head of difcourfe propofed, namely,
the reafons which fliould induce us to fuch
a converfation as hath been defcribed, or the
obligations we are under to fatisfy the de-
E c 3 mands
422 A Conversation becoming the Cofpcl
Serm. mands of chriftianity ; for the apoftle's ex-
XV. hortation In the text carrieth a great force of argument in it, and doth not merely diredl us what our converfation fliould be, but alfo containeth very ftrong motives to it. And to every one who acknowledgeth the gofpel to be a divine revelation, it will appear in ge- neral from the profefTed defign of it, that it layeth men under peculiar obligations to the pradlce of religious virtue, or of all the things which are true^ and jufi, and bonefi, and praife-ivorthy. Our Saviour telleth his hearers in his Sermon upon the mount, that be came not to defiroy the law but to fulfil it, not to dilTolve or in the leaffc to v^eaken the force and authority cf the moral law, but to efiablifli it rather. St. Peter^ whofe province it was to open the kingdom of hea- ven, that is, to explain fully the chrifliau fcheme after it was compleated by the refur- redlon and afcenfion of our Saviour, and the pouring out of the Holy Ghoft, he faith to the ycivs^ A^s iii. 26. imto you firft^ God having raifed up his [on Jcjus, fent him to blefs yoii^ in turning aivay every one of you from his iniquities. But it is needlefs to men- tion particular declarations, we mufl be fen^ iible that all the facred writers agree in this account of the principal and immediate in- tention
rccommendt'dy 423
tention of the doctrine which they taught, S e r m. that it was fent in an extraordinary manner, XV. and in a very corrupt ftate of mankind for " their reformation. Now, may we not even from this conclude, iince God is the author of chriftianity, that it hath an aptitude to anfvver its end, and therefore that it laveth men under ftronger and more peculiar ob- ligations to amend their lives and perform their whole duty, than otherwife they would have been, there being no other conceivable way by which chriflianity, confidered as a reve- lation from heaven, could be ufeful to this purpofe mentioned. The wifdom of any fcheme confifteth in the goodnefs of the end propofed by it, and the choice of the beft and moft efFedual means for obtaining that end. The declared defign of the gofpel is certainly the nobleft that could be intended ; it is in all refpedts worthy of God, worthy of the moil: perfedl purity and infinite good- nefs, to recover a fpecies of reafonable crea- tures, who had corrupted themfelvcs, and fallen from their original dignity and happi- nefs, to innocence and righteoufnefs, and thereby to a capacity of enjoying the divine favour. With this view, chriftianity appear- eth in the world, introduced with great fo- lemnity ; the exjiedtations of men had been E e 4 raifcd
424 -^ Co7iverfation heeoming the Gofpel
S E R M. raifed by prophecies, which foretold that a X V". great falvation was to be revealed to them. Ac^ cordingly, a very eminent perfon cometh with high pretenfions, to no lefs a charader than that of the fon of God, and thofe pretenfions he fupported, and confirmed his dodtrine, by many illufi:rious miracles. Now, if he did not teach men better things than they were taught before, if he did not enforce his precepts of righteouf- nefs more flrongly, and add a greater weight to the motives of virtue, confequently if a con- verfation becoming the gofpel be not a pecu- liarly righteous and holy converfation, where is the wifdom of all this, and how doth it anfwer the end ? Whatever the fuccefs may be, which requireth the compliance and adive concurrence of men themfelves, and it is in their power, as free agents, to with-hold it, as, in fad, the principles of natural religion, which have the fame general defign, had been before rendered ineffedual, and men .corrupted their ways, running into fuperfli- tion and vice, againfi: the clear didates of reafon ; rjay, our Lord Jefus Chriil himfelf^ and his apofiles plainly foretell this event, that the condition of many finners would be rendered the worfe for the gofpel, not by its natural tendency, but through their own perverfe and wilful difobedience, their love of
dark-
recommended. 42 c
darknefs and evil deeds ; yet the chriftian re- S e R m. ligion is in its own nature, if men be not want- XV. ing on their part, by negleding to attend to and make a right improvement of it, apt to produce real virtue and holinefs, and it bringeth a force to the motives of virtue additional to vvhat the world knew before the publication of it ; this rnuil be allowed, if we acknowledge the in- ilitution to be divine, and that the infinitely wife and good God is the author of it.
But though this reafoning may have weight with thofe who have a fincere veneration for our holy religion, as coming from God, with fufficientatteftations of its truth and its heavenly original, yet it may be profitable to illuftrate the fubje(5t before us more particularly, by Hiewing what peculiar advantages the hearers and profeiTors of chriflianity have beyond others, in order to their p'radlifing univerfal righteoufnefs and attaining to greater perfec- tion in it than otherwife men could attain. And here, pafiing by the clear inftru6tions of .the gofpel with refped: to the principles and duties of natural religion and virtue which have been mentioned, I lliall only infift on the new and peculiar encouragements it con- taineth to the pra6tice of our whole duty ; fuch as, firft. The exprefs afllirance it givcth of the pardon of fin upon the condition of
fincere
426 A Converfation becoming the Gofpel
Serm. fincere repentance and reformation. It is XV. true that men, even without a revelation, have great reafon to believe that God, whofe tender mercies are over all his works ^ and who exercifeth fuch long-fufFering, patience, and forbearance, towards mankind, is pla- cable, if his offending creatures heartily re- pent and amend their doings, and that his impartial equity will make a difference be- tween fuch as do io^ and them v^ho con- tinue obftinately impenixnt and difobedient ; but how far his wifdom might fee fi: to tefti- fy his difpleafure againfl the linful inventions even of the penitent, and what he may re- quire previoufly to their enjoying the full effeds of his reconciled favour, their reafon could not fo fully fuisfy them, but that it niuftbe acknowledged an invaluable advantage to have a politive and clear declaration from hiaffelf well attefted, that he will grant them a full and free remiffion of all their fins, that he unll he mcrcijul to their iinrighteoiifnejs, and r€ member their tranfgrejjicns no more-, and this we have by Jefus ChiiO:, in whofe name repentance is preached and iorgivenefs. An ingenuous mind will find itfelf ffrongly enuaged by the ficred bor;d of gratitude to the mercy of God, v^ho hath publillied his law of giace, excellently accommodated to
our
recommcndeiL z; 27
our ftate of infirmity, and guilt, whereby he S e r m. enjoineth and promifeth to accept of repent- XV. ance, that is, an affedionate return to our ''^ — "^^^ duty, with a hearty concern for our pad of- fences, and a diligent endeavour to do his will for the future. There is a mighty force in that argument, which is fo flrongly urged by the facred writers, ye are not your cic;;, for you are bought with a price, which is explained thus, ye are redeemed from your i:ain converfation received by tradition from your father Sy not with corruptible things, as Jihcr and gold, but with the precious blood of Chriji, as of a lamb without blemifi and with- out fpot-, therefore glorify God in your bodies andfpirits, that is, abound in all good works, and in the pradice of every virtue, Vv'hcreby you may do honour to, and promote the caufe ofj truth and pure religion which is the caufe of God ; and a converfation like the reft of the corrupt world is fo fi^r from be- coming the gofpel, you [l:iould be perfuaded by the mercies of God which it bringeth and delareth to you, no more to be conformed to the world, but to be tranformed by the renewing cf your minds.
zdiy. Another great encouragement we have is, the promife of divine affiftance in or- der to our doing good works, and ftanding •5 cona-
428 A Conroerfation becoming the Go/pel
Serm. compleat in all the will of God. Such is
XV . the weaknefs of men, fo ftrong their pre- judices, efpecially by vicious cuftoms which have obtained, and evil habits, that to re- claim them, and bring them to integrity and goodnefs, there needed a gracious interpofi- tion of God himfelf. Of this, wife men men among the heathens were feniible, and expreffed their delire and expedlations of it j and the more rare examples of illuftrious vir- tue they attributed to fuperior aids from hea- ven. But it is fully explained and afcertaincd by the gofpel, a great part of which is taken up in defcribing the various operations and in- fluences of the Holy Spirit on the minds of men, in order to their carrying religious vir- tue to a jufl: meafure of perfe(5lion. The an- cient prophets foretold it, as the glory of the laft and moft perfed: form of religion, namely, the chrlflian, that the Spirit of God iliould be poured abundandy on his fervants ; and though many of their prophecies relate to extraordinary gifts, yet fome fpeak of the affiftancES which Hiould be given for the ordinary purpofes of religious life, as Ezekiel xxxvi. 26. Anew heart aljb will I give you, and a new fpirit will I put within you ; and I will take away the jlony heart out of your fie fi^
end I will give jcu an heart of fep j and I -. will
rcccmnmided. 429
will put myfpirit within you, and cmife you /o S e r m. walk in my Jlatutcs. But in the New Tefta- XV. ment this is declared more plainly. Our Sa- viour alTureth his difciples that their heavenly Father will give hkfpirit to them that ajkhifn. There were indeed miraculous gifts of the Holy Ghoft given to the apoftles and others for the confirmation of chriflianity, but the Spirit is alfo given to other chriftians, to in- ftrucft, and eftablifli, and comfort them^ and the apoftle teacheth us that the virtues of temperance, patience, meeknefs, and charity, are the fruits of the Spirit, produced, exer- cifed, and carried to perfection, by his af- fiftance. The examples propofed in fcrip- ture for our imitation carry alio in them a ftrong perfuafive force, fince they (hew that as virtue appeareth beautiful and lovely in the defcription, fo it is pradlicable in life ; that it is not only for fuperior natures, but fhineth with a peculiar luftre, when it refifleth many difficulties, and conquereth violent oppofition^ Above all, the perfedt pattern given us by yejus Chrijl^ the captain of our Salvation, who was made perfeifl by fufferings, his ex- ample, I fay, (hould infpire us with a noble ardor and ftrong refolution to follow his fteps.
La^
43<^ -^ Converfation becoming the Gofpel
S E R M. hafllyy The great rewards which our Sa- •XV". viour hath declared he will give to his faith- ful fervants at the laft day, are a mighty fup- port to virtue. However flrong the arguments from reafon itfelf may appear to us for a fu- ture exiftence, yet the wifeft men who had no revelation were uncertain about it ; but now God hath brought life and immortality to light bythe gofpel, which defcribeth the future judg- ment fo fully and circumftantially, and repre- fenteth the ilTues of it fo diftindly, that the argument drawn from that topic appeareth in a quite different light ; and the apoflle had reafon to fay, as he doth AB^ xvii. 30. T^he times of this ignorance God winked at^ but now commandetb all men every where to re- pent. And not only is this a confideration which flrongly urgeth us to repentance and the reforming our lives in general, but it hath force enough to raife every virtue to the highefl: pitch and defeat the moft powerful temptations. Are we called to arduous fer- vices, and to undergo grievous fufferings, to take up the crofs and follow Chrift, to deny ourfelves, to fubmit to God's will patiently under the greateft afflidions, and trufl in him, even in the greateft dangers ? There is fufficient encouragement to all this in the exceeding great and eternal weight of glory
which
reconwmidcd. ^^l
whicli he hath promiled, that crown oFSerm. righteourncfs and of life which the Lord the XV. righteous judge will give to all who look ] or and love his appearing ; but to every one par- ticularly in exadt proportion to the improve- ment he hath made of his talents in this flate of trial, and his progrefs in virtue. Now, is the feed-time, hereafter will come the har- veft, when as every man foweth fo Jhall be reap 5 not only in general, he that foweth to the flefl.\ jl:all of the jleflj reap corruption , ajii he that foweth to tie fpirit, jhall of the jpirit reap life everlafiing ; but of that great hap- pinefs which is called iile everlafting, there rj'e various degrees, and he that fovveth fparing- ly, in the works of piety r:nd beneficence, lliall reap fparingly, and he that foweth boun- tifully fliall reap a!fo bountifully. The pro- fpedt of this is a fufficient inducement to di- ligence in every good work, or to the or- dering our converfations aright, and a fuffi- cient fupport againft all temptations and difficulties -J our faith is the vi5fory that ever- Cometh the world.
I fhall conclude this difcourfe with recom- mending once more the apoftle's exhortation in the text to your ferious thoughts and care- ful attention. A coni'erfation becoming the gofpel is that wherein true religion confifteth,
and
432 -A Converfatioft becoming the Gofpel^ k.c. S E R M. and upon which our future felicity dependeth ; XV. it is that only which can fecure the peace of our minds, and our rejoicing as it did St. Paul's, 2 Cor. i. 1 2. and affure our hearts be- fore God, in expedation of our appearing before his judgment- feat ; it is what we are dired:ly and immediately bound to by our chriftian profeffion, and is the proper im- provement, of all the means of inftrudion we enjoy, and all our chriftian privileges, with- out which it may be juftly faid, Chnfi will 'profit m nothing, and ns)e have received the grace of God in vain. To be ftri(fl in cere- monies and forms, and punctually to attend politive inftitutions, is not to do what our religion principally requireth, it will neidier pleafe God nor be profitable to ourfelves ; but what is abfolutely neceftary, and only worihy of the vocation wherewith we are called is to do juftly y to love mercy, and to walk humbly with our God; to abound in the works of righteoufnefs, fubftantial piety and goodnefs, thofe amiable fruits of hollnefs and virtue which are by fefus Chrifi to the glory and praife of God.
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f) |
PRINTED |
IN U. S. A, |