Sermons on the following subjects ...

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i THEOLOGICAL SEMINARY,
1- Princeton, N. J. ^

I] Casr, Biv.f&<on....i.. ..:.;^...

o SiH'1f\ Section ••---<

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L^

S E R M O Nils

ON THE

Following SUBJECTS,

V I z.

^he imtnoderatfe LoVe of Plea-
fure.

'The great Evil and fatal Ef-
fefts of it.

The Defign of Chtift's Ap-
pearance.

On our Lord's Temptation.

The Folly of cafting off re-
ligious Principles.

On keeping the Heart*

The Paths of the Lord are
Mercy and Truth.

Chrift the Friend of his obe-
dient Difciples.

Godlinefs explained and re-
commended.

Glory, Honour and Immor-
tality, the Chriflian's greaC
End.

BY THE LATE REVEREND

SAMUEL CHANDLER;

D. D. and F. R. and A. S. S.
Publifhed from the Author's MANUSCRIPT.

VOL. III.

LONDON:

Printed by Samuel Chandler, for the Author's Widow;

And fold by J. Buckland, in Pater-nofter-Row ;

E. and C. Dilly, in the Poultry;

And" T. Cadell, in the Strand.

M.DCC.LXVJIt

( Hi )

c o

THIRD ""^^^I^tJ M E.

Serm. I. T^ H E immoderate Love of Fleafure

i defcribed. 2 Tim. iii. 4, Lovers

cf pie 'fur e^ more than lovers cf God. p. i .

Serm. II. The great Evil of this PalTion. The
fame Text. P- 23.

Serm. III. Voluptucufners dellruflive of real Pi-
ety. The fame Text. p. 50.

Serm. IV. Voluptuoufnefs deftrudive to Men's
Families and fecular Intereds, The fame Text.

p. 94.

Serm. V. The Defign of Chrift's Manifeftation.
I John iii. 8. For this purpofe the Son of God
was manifefcd that he might defiroy the works
of the devil. p. 126.

Serm. VI. The Goodnefs of God in this Mani-
feflation. The fame Text. p. i^;^.

Serm. VII. VIII. Our Lord's Temptation in the
Wildernefs explained. Matt. iv. i . Then was
Jefus led up cf the fpirit into the wildernefs^ to
be tempted of the devil. p. i'-^. — 201.

Serm. IX. The Folly of cafting off religious
Principles. Pfalm xiv. 1. The Fool hath faid
in his heart, there is no God. They are corrupt,
they have done abominable works, there is none
that dceth good. p. 225.

Serm. X. XL The Importance of keepino; the

Heart diligently. Prov. iv. 23. Keep thy

heart with all diligence .^ fcr cut of it are the tf-

fues of life. p. 261-^279.

iv CONTENTS.

Serm. XII. All the Paths of the Lord are Mercy
and Truth unto the fincercly pious. Pfalm
XXV. ID. All the paths of the Lord are mercy
and truths unto fuch as keep hh covenant and
his teftimonies. p. 2g^.

Serm. XIII. Chrift the Friend of his obedient
Difciples. John x v. 44. 2'> are my friends^
if ye do whatfoever I command you. p. 320.

Serm. XIV. XV. Godlinefs explained and re-
cortimended, as eflential to prefent arid future
Happinefs. r Tim. iv. 8. Godlinefs is pro-
fitable for all things^ having the promife of the
life that now is, and of that which is to come.

P- 345—366-
Serm. XVI. XVII. Glory, Honour, and Im*

mortality, the Reward of a patient Continu-
ance in well doing. Rom. ii. 7. 'To them^.
who by patient continuance in well doing feek for
glory^ honoury and immortality^ eternal life*

p. 388—417*

t I 3

The immoderate Love of Pleafure

\

defcribed.

2 1 I MOTH Y lil. 4.

Levers of pleafure more ihafi lovers of God,

OTV/ITHSTANDING the great
excellency of the Chriltian. religion,
'*^. ^ in thofe perfect rules of morality
which it delivers, and the very powerful
motives it offers to our confideraticn to
enforce the practice of them ; yet it could
not be reofonably expedted, either that all
would embrace it, to whom the evidence
of it fliould be offered, or that it would
conftantly produce thofe good fruits of piety
and virtue, it v/as calculated to promote, in all
who might profefs to believe it. Principles,
howeve;r certain and important, as they do
not irrefifiibly operate by any phyficai or
natural neceiTity, prove too often ineffecftual
to convince and infiuence men j fuch efpecially
Vol. hi, B who

2 Itmnoderate Love of Pleafure defcrlhcd. Serm. I',-

who are prepoffefled by ftrong prejudices, and
under the government of corrupt paflions and
inveterate habits of vice. \^ they will give
themfelves up to a worldly difpoiition, and an
eager purfuit of fenfual gratifications, they
muft either lofc all ferious regard to the
obligations of true religion, or by fome
methods or other^ (liape it according to their
favourite inclinations and prad:ices -, (o that
they may have no uneafinefs from their courfe
of life, nor any interruption in the pkafures
they are determined to indulge.

St. Paul, who without infpiration was a
very good judge of human nature, and who
by the prophetick fpirit that he received
forefaw many future events, expreiHy declares,
that there ihould in procefs of time be very
great corruptions amongtl: Chriflians themfelves„
This know alfo, that' ifi the laft days perilous
timeijlmll come j for men fiall be lovers of their
own [elves ^ covetous, boafiers, froud^ blafphemers^
difcbedient toparentSy unthankful] unholy, without
natural affeBion, truce breakers^ falfe accufers^
incontinent, fercc^ defplfers of thofe that are
good, traitors, heady, high minded, and in the
words of my text, Lovers of pie a fur es more-
than lovers of God j and yet amidft all thefe
corruptions, having a form of godlinefs, whilft
their whole practice was a denial of the power
of it. From thefe, fays the Apoflle, turn
away. Have nothing to do with them, as
fcandals to Chriflianicy, and enemies of the
crofs of Chrijf,

But

Serm. I. Immoderate Love of Pleafufe defcrihed. ^

But though the love of pleafure is here
reckoned amonr^il the mcll: enormous crimes^
it muft not be underllood as though this was
univerfally cenfured and condemned. The
love of pleafure is natural to us, and implanted
in our very conilitution ; and there are certain
pleafures which we may reafonably and inno-
cently purfue. The fenfes with Vv^hich God
hath furniihed us, v/ere not given by him in
vain, nor opened by his hand only to be
fhut up by us againft the admittance of all
thofe gratifications which he hath rendered
them capable of conveying to us. And it
is as unnecelfary in point of religion on the
one hand to bind ourfelves to perpetual feve-
rities and abftinences, as it is contrary to it
on the other to devote ourfelves wholly to
fenfual pUrfuits and indulgences. Plealure
is far from being abfolutely and in itfelf un-
lawful, and the inclination to it need not be
entirely fuppreiTed. The duty of a Chriflian
is wifely to regulate it, and keep it within
the bounds that God and nature hath pre-
fcribed it. And whenever in the purfuit or
indulgence we tranfgrefs thefe limits, we a6t
inconfiftent with our reafonable and Chriftian
charadters. The thing cenfured in the words
of my text, is not abfolutely the love of
fenfual pleafure, bat the living in it, the im-
mGderate\ovQ of it. Lovers cf pleafure more
than lovers of God, or perfons who are lovers
of pleafure rather than lovers of God. In
fpeaking to thefe words I Ihall

B 2 I. Con-

4 Immcderate Lcve cf Pleafure defcrihed. Serin.]?;

I. Coniider the charadler itfelf dcicribed.
And

II. Shew the imreafcnablemfi and evil
of it.

I. I am to ccnddcr the nature of tlie cha^
raSler itfelf, or who may juiliy come under
this denomination of loving lenfual pleafures
more than God, One would indeed fcarce
think it poffible that this could be true of any
reafonable creature, capable of confidering
and underftandi.ng the p*^rfed:!cns and works
of God, the relation he bears to him, and
the numerous and flrong obligations he is
under to h.is pcwer and goodnels. The cha-
ra6ler of God implies in it all that is amiable
and lovely, all that deferves eileem, or can
attrad: aifedlon ; and the command of lo'^jing
Gcd with all the heart and foul and might and
ftrength, carries in it an unalterable and in-
difpenfible fitnefs. And therefore the loving
any thing in oppofition to God, or fu as to
extinguidi that love v/hlch we owe him, muft
be extreamly unnatural and criminal. And
yet it will be found that it is the too pre-
vailing difpoiition am.ongft mankind. For

1 . \¥hen the minds of men are fo entirely
engrojjed, and their hearts fo fully poflefTed
with the love of fenfual pleafure, as to exclude
all conf derations of God, and fliut out all man-
ner of regard to his being and perfediions,
they may juflly be faid, to hQ lovers of plea-
fure rather than God. He, as the author of our

being-s

o

Serm,o I. Immoderate Lcje cf Vleafure defcrihed. 5

beings, our abfolute proprietor, our fovereigii
Lord, our kind benetador, our conllant
friend, our daily infpedtor, our final judge,
our only happinefs, is worthy fonietinies to
employ our moft ferious thoughts, and an ac-
quaintance with him in the attributes of his na-
ture, and the condu(ft of liis providence, can-
not but be both our duty and intereft. Our
ov/n frame, every thing that is around us,
invites us to the contemplation of this infi-
nitely glorious and blefi'ed being, and Hea-
ven and earth confpire to put us In mind of
him that fpoke them and us into being, and
by v/hofe conflant vifitation we are upheld
in life. To a well difpofed mind 'tis im-
pouible there can be a more grateful reflec-
tion, nor is there a finale character or attri-
bute in God, that can give the leail uneaiinefs
or pain to one who is not difordered by
unnatural paffions and criminal affections.
If true realbn were to guide us, end a julT:
regard to obligation and happinefs, to be the
rule of our ccndudf, there would not a fingle
day of life be fulfered to pafs away, without
employing fome of our moments in this la-
crcd and delightful work of converfe with
God, and confecrating part of our thoughts to
the meditation of his glory and goodncfs. How
precious^ fiith the Pfalmifi: *, at'e thy thoughts
unto me, O God? How great is thefum of them ?
If I ffdould count them, they are more in niunher
than the f and. IVbcn I awake I am ft ill 'with

* Pfalm cxxxix. 17, i3.

B 3 ihee,

6 Immoderate Love of Pkafure defcrthed. Serm. i.

thee. And yet of how many is it true, that
God is not in all their thoughts F They have
no more fenfe of his being and perfedions
than if he had no manner of exiftence, or
there was nothing in the whole frame of na-
ture to introduce the remembrance of him
into their minds, all they fcek after is the
gratification of their palTions, all the plea-
fure they reliih is what comes by the avenues
of their fenfes, and their whole life is one
continued round of amufement and vanity.
Juft reflection is entirely banifhed. Confi-
derations of a ferious nature are abfolutely
difcarded. T^f^^y never enquire ivhence they
are J for what end brought into being, to whom.
they are account able ^ or what their id ti mate and
principal hafpincfs. They live abfolutely by
light. Invifible objects fcarce ever appear
to them real. This poor fpan of life bounds
all their hopes and views, and though they
exift in the immenfity of God, and dwell
amidil ten thoufand proofs of his being, they
have no knowledge of or expeftation frorn
him. The one care that pofTeires them is,
how they Ihall make provifion for the jicfl:) to
gratify the lufts thereof \^ and fecure that fuc-
ceffion of pleafure in which they have placed
their happinefs. An evident demonftratiori
that they are lovers of pie a fure, rather than lo-
vers of God. But

2. When men fo clofely follow after the
fejifual pleafures of the prefent life, as to ren-

f Rom. xiii. 14.

der.

Serm. I. Immoderate Love of Pleafure dejirihed. y

der their minds incapable of all right dijpq/i-r
Mons and affe&iojis towards God, they are juftly
chargeable with the guilt of loving pleafure
rather than God ; .bccaufe their fenfual difpofi-
tion, and their eager fondnefs for prefent
graiifications, fupprelfes all due efleem for
him, and is the principal caufe why the love
i)f God dwells not in them.. The prevailing
love of pleafure, and the genuine love of God
are inconiiftent principles, andean neither of
them flour i(h or hve, but upon the decay
or deftrudion of the other, Jf our afFe(flion
and veneration for God be iincere, and entirely
poflefs and influence our minds, tl-j.e paffion
for other inferior objects will le^Ten, \k\& incli-
nation to all fenfual indulgences will be brought
under due government and reftraint, and the
fondnefs for all criminal gratifications will
be abfolutely fupprefled and extinguifhed. Jn
confequence of this, the life will not be a per-
petual purfjit of amufement and vanity, nor
w^afted away in the continual queft of worth-
lefs or criminal pleafures. The abiding fenfe
of God, a due reverence for his majefl:y, an
high efleem for his infinitely amiable cha-
racter, and the delighting in him as the cen-
ter and fource of all perfedion and ex-
cellency, will infpire the noblefl: fentiments,
exalt and purify the mind, turn off the paf-
fion s from the vanities of life, and introduce
thofe refrefliing pieafures and facred fatisfac-
tions into the foul, as Ihall create a rational
jndifterence towards all earthly perfection,
^nd c^ufe us to looic upon all the unnatural
B 4 gratifications.

8 TmmoderaleLcve of Pkcifure defcrihed. Serrn. i'.

gratifications of fenfe, with a fovereign con-
tempt and abhorrence. On the contrary,
when the fenfual dilpoiition entirely prevails,
when the love ot plealare and perpetual at-
tention to it, engroiles all the paliions, be-
witches the aftedions, and keeps the foul fail
bound in its folt and deceitful inchantments -,
fo that all the fears of God are extins-uiincd,
all reverence for his autiioritv is loil, all
efteeni and affe(flion for hici die, hope and
trull in hira ceafe, and the ambition to pleafe
hirn, and the deiire to be accepted of him is
no more • When this is the cafe, plcafure
is fubflituted in the place of God, and ex-
cludes him from that heart that Ihould be
confecrated to his love and fear. It argues
the fame difpofiticn

3. V/hen men are become fo abfolutely
the property of pleafure, and fo thoroughly
immerfed in fenfiial gratifications^ as that for thp
fuke of them they zulufily forfakc the folemni-
iies of God's worjLipy both private and publicky
and cafl contempt on all thofe inftitutions,
by which we are to exprefs our dependence
on God, our fenfe Oi his authority and pro-
vidence, and to flrengthen in our minds the
neceilary purpofes of a fober, righteous and
godly life. The reafonings of natural light
on this head are as clear and as certain as
?iny can be ; that if there is a God he Is
to be worihipped ; and the direflory for this
worlhip, in the gofpcl of our Lord Jefus
Chrifl, is the mod rational and excellent
that can be given 3 that Cod is to be uorjlipped

ill

Serni. 1. Imiioderalc Love of Pleafure defcrihed. 9

in fpirit and i?t truth ; by the exercife of pure
affe(5tion3, by the acknowledgment of our de-
pendence on hini, by offering our grateful
praifes for the innumerable benefits we jiavq
received from him, and by humbly imploring
the continued protcftion and bleiTjng of his
providence and grace, through every future
period of our lives, i prcfume ail men, who
can draw any conclufions at all, may fee the
real force of this, and that, nothing but un-
reafonable prejudice, or crirrimal prcpofieffions
and affections can prevent their owning the
truth of it. The love of God, m the judge-
ment of Chrifi:, is the firfi and great command-
ment^ and this love of God can never be
rightly cherifhed and maintained in its pro-
per Vv^armth and vigour, without the aflidance
of a ferious and regular piety and devotion.
To worfliip him is one of the mofl; natural
di6lates of confcience ar.d reafon, a duty of
eternal and unchangeable obligation, of pri-
mary importance and abfolute nece/iity iii
its very nature. And tlierefore there can be
no affairs of the prefent life fo preff^ng and
urgent, as to be a reaionable cxcufe of men
in the habitual neglc6t of it. Much lefs
can the pretence of pleafure, which ought
never to be conlidered or made the bufinef?
pf life, juftify them in fuch an omiffon, it
being the higheft abfurdity to imagine, that
pleafure, which ought always to give way to
affairs of moment and imiportance, can ever
be a jufc plea for a conllant difregard to

the

to Immoderate Love of Pleafure defcribed. Serm. i;

the primary and mofl facred obligations of
our being.

Human nature and the imperfeflion of
the prelent ft ate, doth indeed require a diver-
fity of objects to employ and relieve our
minds, and 'tis not to be otherwife expeded
but that at proper feafons we fhould unbend
from the more ferious concerns of our being,
that we may renew our ftrength, colled:
new vigour, and •■eturn to our proper bufmefs
with recruited fpirits, in order to the more
effedual difcharge of it. And as there are
no duties of more certain and indifpenfible
obligation, than thofe which immediately re-
fult from the charaders of God, and thofe
certain relations which we bear to him j the
cafting off all regard to thefe, and indulging
ourlclves in a perpetual negled of them, for
the fake of any diverfions and pleafures what-
foever, is an inftance both of folly and wick-
ed nefs, and argues fuch a preference of lefTer
things to thofe which are greater, as we our-
felves in almoft any other cafe would readily
condemn. And I {hoqld think, that before
men fhould fo much as attempt to make
themfelves eafy in fuch omiffions as thefe, they
fhould firll; fee if they can fairly difprove the
being, perfedions and providence of God, or
clearly demon ftrate that the obligations to
piety and devotion are intirely precarious and
miftaken, or elfe plainly fhew that there can be
any kind of pleafures of fuch importance and
neceffity, as to difcharge them from thefe obli-
gations.

Serm. i. Immoderate Love of Pkafure defcrlhed. i r

gations, and which they can hereafter avow
and juftify, when God by Chrift lliall bring
them into judgment.

Men may poffibly through great Cupi-
dity, long inattention, or the prevalence of
a fenfual difpolition, overlook all conlidera-
tions of this nature ; or they may find out
fome excufes to palliate this irreverence for
God, and to quiet and fatisfy themfelves in
fo very criminal a negligence. But furely
fuch expedients as thefe are very fahe and de-
lufive, and it becomes reafonable beines to
ad: upon a foundation of greater certainty
and fafety, and to form their judgment of
things by an impartial confidcration of and
attention to their refpedtive natures and con-
fequences, and not as they are falfely repie-
fented by prejudice, pailion and inclination,
which will always biafs the mind, and lead
men into the mod miflaken and dangerous
conclufions. Though the very notion of God
includes in it all that is venerable and excel-
lent, and the mod natuial pofture of the foul
towards this infinitely glorious being, is that
of adoration and worihip, and though the
moll: genuine fatisfaftion 'cfults from a ra-
tional and fixed devotion ; yet when men
are become almoft wholly fenTual, when
they have fuppreffed all inclination to this
facred exercile, or v/hcn the call of pleaicre
allures and feduces them, they are ready
and quick in finding out excufes, or eife
blindly follow the inllindt of their appetites,
"vyithout ever confidering where they lead

ihems

12 Immoderate Lcve cf Pkafiire dcfirihed. Serm. i;

them, or into what, criminal and dangerous
negleds they fall for the fake of indulging
them. And by ihus alie?]atwg the?7?J}lves Jro?n
God. and entirelv dl veftin;^ themfclves of all
care and concern about a religious temper
and life, they demon (Irate, as far as adlions
are fare proofs of what men mod efteem
and habitually prefer, that they are lovers of
fleafiire rather than God, Again,

4. This is moil evidently the cafe when
men purfue fuch kind of gratijications, as are
ftridtiy criminal in their nature, exprelHy con-
trary to the will of God, zwA forbidden either
by the natural law of reef en in our minds, or
the revelation he hath given us by the Lord
Jefus Chrifl. This argues net only the want
of a fincere afFedioa and veneration for God,
but in the fignificant language of facred writ,
is being enemies to Gcdby luicked works *. 'Tis
indeed I think fcarce poilible, that men can
bear a real enmity to Gcd in their minds,
confidering him as pofTe.Ted of infinite per-
fection and excellency. As fuch he is the
objed: of love only, and not of averfion and
hatred. But then as thefe pleafures of fin,
obflinately followed and habitually indulged,
do certainly argue a real oppcfition to tlis
authority and will of God, as the fupream
Lord and Governor of. the world, as they
are a contradiction to the reditude cf his na-
ture, and the holir.efs of his lav/, and as they
tend to fruflrate the great ends of his pro-

• Cclof. 1. 2U

vidence

Serm. i. Immoderate Love of Pleafure defcrihed. i^
vidence and moral government, in thefe views
they certainly a gue a prevailing hatred of
and unnatural averfion to him. And there-
fore when the pleaiures of men are directly
and intrinfically criminal, or attended with
any unqueftionably finful circumflances, this
is the furefl evidence that they prefer the
pleaiures of fin to the favour of God, and
that their love of thefe pleafures hath extin-
guillied in them all due reverence and affec-
tion for him, and that they are under the
influence of a moft unnatural averfion and
enmity towards him.

Obedience to the laws of God Js fo infepa-
rable an eiied; of the Icce of him, as that the
Apoflle tells us, Ikh is the Icve of God, that we
keep his CDmmandments *. This is the moft
certain evidence, this the neceilary fruit and
confequence of loving God. And therefore
if men indulge to a voluptuous life in dircd:
violation of the commandments of God,
how dwells the love cf God in them ? In this
view the words oi our Lord Jefus Chriil
carry in them the fullell: evidence and con-
vid;ion : No ma?! can ferve two majlers^ for
either he will hate the one and lowe the others
or elfe he will held to the one and defpije the
other -f-. No man's affedlion and love can be
fixed at once upon tu'o oppofite and con-
trary objeCls, and therefore tije prevailino-
love of fnful pleafure is abfokuelv incon-
fiflent v.'iih, aisd vv'hoUy deflruCtive of the

* 1 JoLn V. 3. t ^'St, vj. 24.

love

t4 Tihmoderate Lcve of Pleafiire d'ejcrihed, Serm. f,

love of God. Now of this kind are all thofc
fort of gratifications,

1. Which cannot be indulged without a
manifejl injury and lafting prejudice to others 5
efpecially without doing them hurt in their
deareft and moft valuable interefl. All thofe
pleafures therefore which are at the expence
of the property of others, which are incon-
fiftent with the honour, peace and union of
families ; all fach as are buih upon the ruin
of the virtue, the natural (hame and modefty,
the future ufefulnefs and happinefs of thofe
v/s bend to our inclinations, all fuch as na-
turally tend to confirm others in their vices^
and to render them hardened, abandoned and
profligate, are pleafures contrary to the na-
ture of things, the di^flates of compallion,
the fentiments of generofity, the pleadings
of humanity, the will of God, and irrecon-
cileable with the loving him. For there is
nothing that is more evident, than that the
communicating happiness, and the endeavouring
to confirm others in thofc difpofitions, which
are perfedive of human nature, and con-
ducive to the welfare and dignity of it, muft
be agreeable to the will of God, the mofi bene-
volent of all beings \ and that therefore the
rendering others miferable, and willingly
drawing them into the complicated ruins of
vice, for the fake of our own perfonal grati-
fications, is one of the higheft ofi:ences againft
the Majefty of Heaven, and abfolutely fub-
verfive of the ends of his government.
And

2. When

Serm. i. Immoderate Love cf Pkafure defcrihed. 15

2. When the pleafures we purfue are i?2-
conjijient with our own true welfare end happi-
7iejs, they are unjuftifiable in their nature,
and contrary to the will of God. The con-
fulting our own welfare is a natural didate,
implanted in us by the great author of our
nature, and we have no more right, as the
fubjeds of the divine government, to injure
and deftroy ourfelves, than we have to cor-
rupt and ruin others. Reafon and religioa
both flrongly oblige us to be provident for
our ov/n welfare, and carefully to guard our-
felves againft every thing that may be in
the leall detrimental to our natures, incon-
fiftent v/ith the true poiTeffion and enjoy-
ment of our beings, or that may incur the
forfeiture of the happinefs for which we are
defigned. We hold our natures from God,
the univerfal Proprietor and fupream Lord,
and therefore have no right to make any
wafte in his cieition, nor to deflroy what
he hath referved for his own immediate ufe
and fervice. And therefore all kind of fen-
fual gratifications, that are deflrudlive of the
interefts of the prefent or future ftate, are
criminal invaiions of his right, inconfiftent
with the fiibjedion that we owe him, and
irreconcileable with that affedion and efleem
he deferves from us.

If therefore men indulge to pleafures that
are of too coftly aiid expenjive a nature, and
thereby wafte and diiiipate their own fub-
ftance, to the ruin of themfelves, the impo-
verifliing their families^ the J[l:raitening them-
felves

1.6 Immoderate Love of Pkafure defcribed. Serm. r.

felves in l)urinefs, the with-holding from or
defrauding others of their juil dues, or the
rendering themfclves incapable of the great
duties of charity and mercy ; fjch pleafiires
arc in thefe circamf\ances abfolutely unlawful.
What is a plainer dittate of reafon and pru-
dence, than that men ihould be careful to
provide for thejnjelves and families the fupports
and conveniences of life ? A di<5tate this,
ftrengthened and enforced by numerous pre-
cepts of divine revelation. What is a more
eflential virtue of human life th^n jufiice?
Ho^v can the greater or leffer focieties of man-
kind profper without henrcolcnce and charity ?
Whatever gratifications therefore are incon-
fiftent with a regard to thefe obligations, are
contrary to reafon, and all the maxims of re-
lision and virtue. Bv 'this fame rule all the
expences of mens tables, families, and equi-
page, ought to be carefully regulated. For
how agreeable foever to the fenfual talle and
inclination, the luxury and pomp of life may
be, yet the gratifying fuch a tafte, to the im-
pairing our fubilance, the involving our-
felves and families in inextricable difficulties,
and the rendering oxirfelves incapable of an-
fwering the juil" demands of others, is an
unpardonable folly and madnefs, and a crime
both a^^ainif God and man. This ccnfideration
fhould alfo make men cautious in the choice
of their private recreations and di-verfions.
Some there are, which how ever lawful in
themfelves, and hov/ ft foever they may be
for perfons of larger fortunes, yet are too

cofly

Scrm. I. Immoderate Love of Pkafurs defcrihed. ly

cojUy for thofe who are in lower iituations of
life ^ who therefore ought to be content to
abide in the ftations in which providence hath
placed them, without aiming at and coveting
XhQ pleafures of richer men, which require
greater plenty to furnifli and fapport them.
But efpecially it fliouid make men extreamly
cautious how they give into thofe very expen-
live and prodigal vices of intemperance, lux-
ury, lewdnefs, gaming and the like j vices
that fcarce any plenty can fupport, and by
indulging which men contracft double guilt, as
they allow themfelves in pracftices abfolutely
criminal in their natures, and as they reduce
themfelves generally, and thofe for whofe
happlnels they Ihould have the mofl tender
concern, into circumflances of the greateft
diflrefs and mifery. So true and pertinent is
the obfervation of the royal preacher : He that
lovcth pie a fare JImII be a poor man, he that Icveth
ivi?ie and oil fiall net be rich *.

Or if men gratify themfelves in fuch indul-
gences as are prejiiaicial to their bodily health, as
well as wafte their fubftance, they a(5t contrary
to the law of God, and their lo-ve of pleafiire
isfuperior to their ejieem and reverence for him.
As health is one of the moft valuable bleffings
of providence, and the comfort and ufefulnefs
of life depend on it, we ought to be very
frugal of fo excellent a gift, and by all pru-
dent methods to preferve it intire, that w^e
may be the better capable of rightly dif-

* Prov. ."^xi. 17.

Vol. III. C charging

i8 Immoderate Love of Pkafure defcribed. Serm. i.

charging the many duties of our ftation in
the world. And therefore the breaking in
upon our conftitutions, weakening our frame
by bodily diforders and pains, and fhortening
the natural period of life, by criminal indul-
gences, voluptuous excelies, or irregular piea-
fures, is an unjufufiable folly, and criminal
breach of the divine conflitution and order.
It is in reality a kind of Juicide or felj mur-
iher, and oftentimes proves as fatal to men, as
if they deftroyed themfelves by the fword or
poifon. Sometimes men Immediately reap the
fad fruit of their debaucheries and vices,
and die at once as martyrs to their lufts and
pleafures. At other times they deflroy them-
felves in a more gradual and li?2geri?ig manner,
though not lefs effediually, and beiides the
diforders they bring upon themfelves, propa-
gate wretchednefs and mifery amongft their
unhappy defcendants, whereby they perpetuate
the remembrance of their crimes, and leave
behind them monuments of their own infamy
and guilt.

The fin is fllll greater, when men are ha-
bituated to pleafures that are immediately
and in their nature hurtful to their minds, and
that tend to weaken or pervert, or vitiate their
nobler powers. Of this kind are all thofe
gratifications which tend to obfcure their
underftanding, and corrupt their judgment ;
to render them averfe to, or incapable of con-
fideration and reflection, to harden and itupify
their confciences, to wear off that tendernefs,
iliame, modeily, fenfe of honour, and fear of

offendingj

Se r m . i . Immoderate Love of Pleafure defcrlled. 1 9

offending, that God hath implanted in our
frame, as guards upon our palTions, and to
ballance the inclinations and ftrong propenfi-
ties of our fenfuai appetites. This is offering
the greateft poffible violence to ourfelves, de-
bafing and proftituting our fouls, which are
made after the image of God, laying our-
felves open to certain mifery and irretrievable
deilru(ftion, and to extirpate out of our minds
all fenfe of God, and reverence and affedion
for him.

Or if mens .indulgences are fuch, as feed
and enflame their pa fjhns^ heighten their fenfuai
appetites, and llrengthen thofe animal incli-
nations Vvhich they ihould keep under perpe-
tual reilraint and governm.ent ; this is nouriili-
ing in their brealts irreconcileable enemies to
the love of God, which is a plant of too
tender and delicate a nature to thrive and
profper in the foil where thefe noxious weeds
are harboured and encouraged, which as they
grow and encreafe will draw from it all that
kindly fap which ihould bring it to its full
perfecflion and beauty, or by their deadly
ihadow foon deftroy it. Wherever this hea-
venly gueft dwells as a fixed companion, fhe
clears the breafl of thefe troublefome in-
vaders, or with a fovereign voice commands
them peace, be fliil, calms every tempefl of
the mind, reduces all the inferior powers
within their bounds, refcores reafon to its ex-
ercife, and confcience to its authority and pro-
per jurifdicrion ; renders the foul an habitation
fit for the God of peace, introduces the puref:,
C 2 the

20 Immoderate Love of Pkafure dtfirllfd. Serm. i",-

the calmeft latisfac^tions, and opens tlie heart
to joys imfpeakahk and full of glory. And there-
fore all thofe gratifications that fcnfiialize the
mhidf and bring it under the dominion of ani-
mal afl'edlions, and that lirengthen the force
and influence of inllinc^tive paffions, have an
irreconcileable enmity with the love of God.

And finally, when men for the fake of the
momentary pleafures of fin> Ihe in an kahitiial
iiegleB of the gofpelfal'vation^ and receive all the
promifes and offers of the ^r^a' ofGcdby Chrifl
in vain, they incur this grievous cenfure of
my text, of loving pleafure rather than God.
The method of the gofpel redemption is a
fcheme of divine mercy and goodnefs, and
ihe flrongen: poflible demonilration of the lin-
cere and tender love that he bears us : Love
to our fouls dicTtated the gift, that compre-
henfive gift, the only Son of God, to be the
propitiation for our fins, and to refcue us from
the power and condemnation of them. The
Jahaiio?i he offers us is from the pre (hit evil
world, the wickednefs in which it lies, the
vanities and follies with which it abounds,
and the defrrudive pleafures it ofl'ers to feduce
and deceive men into guilt and ruin. To
accept this falvation God entreats and be-
feeches us by the Lord Jefus Chrifl:, by the
manifefiations of his mercy, by the tendernefs
of his compaffion and the greatnefs of his
love, by every motive of his grace and good-
nels that can win upon our hearts, or kindly
conflrain us to embrace his offers and live.
And if this love of God is rightly appre-
hend ed>

Serm. I. Immoderate Love of Pknfure deftrihed. 21

hended, if it makes the genuine and kindly
impreffions on our minds, enters into our af-
fedtions and gains our hearts, it will awaken
in us all the ftrongeft fentiments of gratitude,
and the juft return of the warmeft affedion
and efleem. The confequence of this will
neceff.rily be, a thankful acknowledgment of
the grace that hath appeared to us in Chrifl,
and a moft willing and chearful acceptance
of that faivaiion by him, which is the nobleil
inflancfi and proof of this grace. Ail the
advantages of the prefent world, all the plea-
fures of fin, which are but for a feafon, when
ofFer'd in lieu of this falvation, will be looked
on with contempt, and rejecfted with the
fcorn they deferve. Whatever would render
,us indifferent to the heavenly offer, or divert
us from our endeavours to fecure it, will be
looked on with jealouiy, and avoided with the
utmoil Care and caution. Even the lawful
comforts of life will be ufed with the ereateft
moderation, and the guilty gratifications of
fmners fliunned as worfe than a deflrut5live
plague or immediate death. In a word, when
under a warm fenfe of the love of God to us,
and the facred impulfe of a fmcere and af-
fectionate love to him, we are in good earneft
folUcitous to obtain falvation, and prevailed
with heartily to accept it, even the mofl
grateful and favourite indulgences of life,
that are inconfiftent with the obtaininir it,
will be wholly renounced, and nothing will
be thought too dear to facrifice to this infi-
nitely more important concern, the falvation
C3 of

2 2 Immoderate Love of Pkafure defc.'ibcd. Serm. i^

of our fouls. How utterly void therefore of
the love of God mud the voluptuary and
and fenfualift be, who negledts this great
falvation, and turns a deaf ear to all the ten-
der invitations of God, and feels no charm
in that facred voice, that perfuades him to
accept of eternal grace j who, for tlie fake of
a momentary gratification, the indulging an
unv/orthy palhon, the unmanly pleafures of
fin, the fliadowy amufements of life, the
fantailick vanities and gilded follies of the
world, contracts an indifference to the moil
fubftantial offers of divine goodnefs, and
grows infenfible to all that mighty fum of
bleffednefs, comprehended in thofe truly im-
portant words : Eternal Rcde?npiion. \Vhat
is there in the pleafures of life that thus faf-
cinate and bewitch the minds of men ? Are
there any real fubfiantial bleffings that flow
from a voluptuary courfe? Is private happinefs,
or the publick good to be promoted and fe-
cured by indulgences of this kind ? Any one
valuable intereft of time or eternity conne(f!:ed
vv^ith them ? No. 'Tis a courfe productive
of innumerable evils, inconfillent with all
principles of true honour, publick fpirit, pru-
dence and happinefs, as will be iLcwn you,
God willing, the next opportunity.

SERMON

[ 23 ]

SERMON II.

The crreat Evil of Excefs in the Love
of Pleafure.

2 Timothy hi. 4.

Lovers of pleafure more than lowers of God,

I Have, in a former difcourfe on thefe words,
largely defcribed the charaBer here men-
tioned by St. Paul, and (liewn who may be
juflly charged as lovers of pleafure rather than
God', fuch whofe minds are fo entirely en-
grofled with the love of fenfual pleafure, as
to exclude all coniiderations of God, or who
hereby render themfelves incapable of all
right difpodtions and afie(ftions towards him,
or who on this account contrad: an indif-
ference and averfion to all the inflances of piety
and devotion, or who purfue fuch gratifica-
tions as are ilridlycriminal in their nature, and
therefore exprefQy contrary to the will of
God ; fuch as cannot be indulged without a
manifeft injury and prejudice to others,
efpecially in their moft valuable interells, or
confidently with our own happinefs and ufe-
fulnefs 3 fuch as diffipate our fubftance, or
C 4 dcflroy

24 'The great Evil of Excefs Serm. 2.

our health, or make wafte in our minds and
coniciences, or enflameour paffions, and make
us negligent and careleis as to our final and
eternal l;ilvation.

II. I now proceed to the fecond general,
which is to fet before you tJoe g?'eat evil of
fuch a difpofition as thio, and the many b(id
consequences that attend the immoderate love
and criminal purfuit ot pleafure. There is
nothing more fatal to all the valuable in-
terefts of our beings, or that carries in it
more certain deftrucTtion to private or publick
happinefs. This I would prove under two
heads.

I. Offering to year thoughts fome confi-
derations in dlreUi proof of the great guik of
indulciinG- to this fenfual difpofition. And

II. Reprefent in a r^ore extenfive view the
evil of an immoderate love and purfuit of
pleafure.

I. 1 would oner to your thoughts feme
confiderations in direct proof of the folly, hn,
and danger of the particular temper con-
demned in my text, of loving pleajure niore
than God. And one v.'ould think that the very
rpention of the thing fhould carry fuch a
convidion of its unreafonablenefs and im-
piety, as no one who gives himfelf any room
to refled ihould be able to refift. For

I. The love of God is a duty of the very
firfl: and hiphert: oblieation. This is expreill^
afierted by our Lord. Tbou Jhalt love the Lord
thy God ivith all thy hearty and with all thy
fi>ul, and ivith all thy mind. This is the jirjl

and

Serm. 2. i^ the Lcvs of Vhafurc. 25

and great commandment * ; faperior to all others
in its iniportance and influence. And it is
evidently lb, not only upon the foot of au-
thority, but upon all the principles of the
moft certain truth and rcafon. For if God
be the beji of all beings, if every poffible ex-
cellence dwells in him in the moil abfolute
and perfect manner, and if there be nothing
in him to create indiiierence, to awaken aver-
fion, to excite enmity, or to infpire horror
and dread in the mind of any reafunable be-
ing, 'tis as evident tlrat he is to be loved with,
jupream affection, as it is that v/hat is lovely
riiould be loved at all, or that what is moft:
lovely defervcs to be loved bell:. Beiides the
reafonablenefs of lovin^^ God above all other
objeds, appears not only from his own infi-
nitely amiable character, as founded in the
mofl perfect redltude of his nature, but from
the many cbllgaiions and benefits we have our-
felves received from hira, upon which account
this fupream veneration and efleem for him
is a debt of gratitude and juftice. Whatever
there is of natural and moral excellency in
our frame is originally his gift. All the real
bleflings of our lives, that contribute to the
welfare, happinefs, and honour of our beings,
v^'e poilels by the permillion and under the
direction of his providence. So that all the
characters of Creator, Preferver, Benefador,
gracious Governor, Father, Friend, and
iP.edeemer, confpire to excite in our minds

• Matt. xxii. 37, 38.

the

26 The great Evil of Excefs Serm. 2.

the warmeft affeclion towards him, and ren-
der him every way worthy of the highell ve-
neration and edeem of the whole rational
creation. If therefore there are any argu-
ments capahle of perfuading us, or any mo-
tives of fufficieut power to influence us, they
all unite to engage our hearts in the love of
God. What then muft be the ftate of that
mind where this facred paffion finds no ad-
miiHon ! What fubftantial darknefs muft
poiTels it, if it difcerns no excellency in this
moft adorable being ! What horrid perverfe-
nefs, if acknowledging his unparallelled per-
fecftionSj it efteems and loves the fenfual
pleafures of life in preference of him ? How
defperate mufi that ingratitude be, where un-
der innumerable obligations for the mofl va-
luable bleffings, the hand that beftows them
is never regarded, and a greater value put
on the bleffings themfelves, than on the good-
rsefs that confers them ? Can any thing argue
a more perverted judgment, a more degenerate
mind, or a more unnatural difpolition, than
fuch a fondnefs for the gratifications of fenfe,
as eftranges the heart from infinite, eternal,
and immutable perfe<flion, and fills it with
an incurable enmity to the great original,
and indefedlible fource of good. Efpecially
confidering

2. The nature and kind of thofe pleafures
that are thus preferred by fenfual men be-
fore God. Were the pleafures they purfue
ever Co excellent in their nature, and even
of the higheft confeqaence to the happinefs

of

Serm. 2. in the Love of Pleafure. 27

of the prefent life, yet iliil this could not jut
flify the loving them mere than God, and pre-
ferring the enjoyment of them to his accept-
ance and favour. But this is far from beinp; the
cafe. The plealures they fpend their lives in
quefl of, have ;;(? peculiar worth and goodnefs
in them, and are by no means necejfary to the
welfare and enjoyment of our beings. Thou-
fands are v/ithout them, vv'ho to fay the leafl
are equally happy with thofe who have them
in the greateft abundance, and oftentimes un-
fpeakably more fo. Many who have it in
their power to purchafe them, look on them
as contemptible, as mere empty amufements,
as criminal gratifications, and know by expe-
rience that true happinefs hath no dependence
on them, and that the more they can live ab-
flradted from them, the more they ftrengthen
their relidi for every rational fatisfadlion and
enjoyment. They are in m.any inftances the
pleafures only of imagination^ fancy , ^ndfalfe
opinion J that have no reality and truth in
them -y that owe all their power of plenling to
a bad tafte and a perverted judgment, and
are therefore the very lowefb and meaneft
that men are capable of enjoying. They are
pleafures foited only to the 7?iere animal life,
the inferior, fenfitive part of our frame, in
many of which the very brutes themfelves
have a large fhare, and probably oftentim.es a
much ftronger relifli of them than themfelves,
which never enter into the mind, and have not
the leail tendency to exercife and entertain the
rational faculties of our natures. Yea, they

are

28 Th2 -great E'v'd of Excefs Scrm.2.

are fuch too often, as trLi€ reafon direfts m-eii
wholly to Ihun, and their beft intercfl leads
to fiipprefs every kind of inclination iO them.
They are frequently extreamly dijhojiourahie to
thofe who induh^^e them, fill them with in-
famy and guilt, render them averfc to all the
noblePc pleafures of life, make them enemies
to their own true perfedtion and happinefs,
and prove in their confequenccs hitternefs
and for row. 'Tis tor the fake of thcfe ima-
ginary, fantaftick, fpurious and adulterous
pleafjres, that fenfual men contrail an habi-
tual fettled indifierence to him, whofe per-
fection renders him worthy the highefl vene-
ration, and that they forfake him, from the
knowledge and love of Vv'hom they might
derive the pureft, the moff durable and vvorr
thy fatisfadions- And

3. This folly is flill the more inexcufable
and amafmg, in that men may enjoy every
valuable pleafurein life, that they can reafona-
bly defire, or wifely wifli, and yet at the fame
tim^e maintain that fupream affe5lion which they
owe to GoJy and fecure all the valuable fruits
of his friend(hip and favour. God hath not,
that I can find, any where abridged men of
any fatisfadtions, that they can in judsjment
and prudence, and confident with their duty
and beft intereft, allow themfelves. Even our
bodily appetites, as far as regular and mode-
rate, are implanted in us by the great author
of our frame, and are his wife provifion for
the fupport and comfort of the prefent life ;
and there are gratifications pecuHar to them,

which

Serm. 2. i)i the Love of Pkafiin:. 2-^

which when enjoy 'd with a becoming tem-
perance can never be criminal in their nature,
and therefore not oifenlive to the God of na-
ture. The fenfes which he hath inferted into
our frame, plainly appear to have been in-
tended by him to be io many various fourccs
of pleaiing entertainment to us. He hath
opened the eye, that we might contemplate
the magnificence, and take in the innumera*
hie beauties of the creation all around us.
He hath formed the ear to receive the har-
mony of founds. The food that fupports us
is deiigned as well to pleafe the talle as to
fatisfy our hunger. And therefore it can be
no part of true religion to open the eye only
to deformity, and the ear only to hariL and
unpkafing difcord, and the tafte only to that
which is bitter and ofFenfive. The external
blefiings of plenty and riches, that God in
his providence hath beflowed on fome, more
libe.aliy than on others, were given them as
means to purchafe more of the advantages
and conveniences of life, than fall to the
(hare of thofe in more contraded circum-
ftances. And they have a right to ofe them
for their own benelit, and procure every
thing, that properly falls within the com-
pafs of them, that may contribute to the or-
nament, elegance, or even fplendor of life,
as well as to fupply the mere neceffities of it ;
provided the fpirit of true piety and goodnefs
be not loft ami(ift thefe amufenients and era-
tifications, nor the difpoOtion and ability for
any of the important duties of our C hriftian

character

30 The great Evil of Excefs Serm. 2.

charader injured and deil:ro3''ed by them.
And how many valuable fatisfadiions are
there of the prefent ilate, that may be en-
joyed coniiilent with all the interefts of re-
ligion and virtue ? Where doth the law of
Chriil abridge us of any thing that is recon-
cileable with integrity, and that care to fecure
better bleffings, which every one, that will al-
low himfelf ferioufly to confider, knows to
be his unqueftionable intereft ? And is not
this a demonftration of the folly and madnefs
of an entirely fenfual and voluptuary life,
that baniihes God from the heart, and ren-
ders the mind incapable of the exercife of
all right affcdions towards him ? If a regu-
lar, fobef, and prudent enjoyment of the world
be reconcileable v/ith the love of God, true
reafon cannot poffibly defire more. If all
the valuable fatisfadions of the prefent ftate
may be had, without leffening that veneration
and efteem we owe to him, and even made
fubfervient to eftablifli and increafe this fa-
cred difpofition, the pleafiires that are de-
flrucfLive of it mufh be exceeding irrational,
criminal and pernicious. To be wholly aban-
doned to fenfual gratifications, to furfeit our-
felves with pieafures, to eat to excefs, to
drink to drunkenneis, to enjoy the good things
of life 'till we forget that God who gives them,
and to contradl fuch a prevalent affefLion to-
wards fenfible objects, as renders us reludant
to converfe with him, incapable of the exer-
cife of gratitude for his. benefits, and raifes
in us a fettled oppofition to his government

and

Serm. 2. in the Love of Fkafure^. 31

and will ; this argues high ingratitude to the
great Author of all good for the Hberal al-
lowance he hath made us of the comforts of
life, is a monilrous abufe of the favours of
his providence, and (hews a temper utterly
loft to all ingenuity and fenfe of honour. I
add farther

4. That if there be 2iX\y folid and fubftantial
pleafiires which human nature is capable of
enjoying, and which are oi fuperior efiimaiion
and 'worth, they are fuch as ?-tjzdf from the
love of God, and from that religious and vir-
tuous life which is the natural and genuine
fruit of it. Let any man but impartially en-
ter into the nature of things, and weigh the
pleafures of fenfe and reafon in a fair balance
againft each other, and he can never be at a
lofs to form a true judgment concerning
them, nor where to give the preference. Sup-
poling the gratifications we purfae are from
things in themfelves lawful, the mere amufe-
ments of life, and our pleafure to arife from
elegance of drefs, the plenty of our tables,
fplendidnefs of equipage, magnificence of fur-
niture, gay afTemblies, and the fafnionable
diverfions of the polite and rich ; what fort
of pleafure and fatisfaftion is it that arifes
from all this ? Is it manly, lafting, and that
will bear cool reflecfcion ? Will the review of
it pleafe in retirement ? If we have no other
fource of happinefs, will it laft and fupply
us in all the various changes and great emer-
gencies of our being ? If our great employ-
ment be the adorning our bodies, and we

ftudy

32 "Ths great Evil of Ey:cef3 Serm. tT

fludy principally the exaftnefs of mode, and
the elegance of f afliion in our drefs, and when
viewing ourfelves in the flattering mirrour,
we grow enamoured with our own form, and
admire our choice of ornaments, their exadl
difpontion, the help tbey are to feature and
comp^eilion, the luflre and gracefulnefs with
which they embellilTi us, and their power to
make us lliine in an allembly, and to attract
the eye and draw the admiration of others
that behold us, let us enquire what kind of
fatisfadion all this is. Is it not the little
irrational pleafure of childhood, that all wife
parents endeavour early to correct ? Whence
doth it arife ? From any thing internal,
from moral perfedion, the comely habit of
a good mind, and the true elegance of a
wifely ordered and well governed heart ?
No. All comes from the worm that cloaths
thee, the imagination that adorns thee, the
eye that beholds and the tongue that flatters
thee. But are thefe the things that rational
beings fhould pride thcmlelves in ? Are thofe
the only pleafures that we fliould live to pur-
fae, that we fliould be eternally fond of, and
place all our happinefs in ? Run through the
whole circle of thefe amnfements, and when
made the buflnefs of life, they will ap-
pear in the light of truth, to be nothing
better than pleaflng follies, and the enter-
tainments only of little and uncultivated
minds.

But the pleafures of men addicftcd to cri-
minal gratifications deferve an mfinitely worfe

name.

Serm. 2. in tJpe Love of Pleafure. 33

name. They are really the extravagancies of
madnefs, or the defperate adventures of men
with bankrupt confciences, or the thought-
lefs foUies of perfons deilitute of reafors and
wholly void of under (landing, and are no
more to be numbered arnongfr the genuine
pleafures that belong to human nature, than
thofe v/hich di (traded perfons and ideots
enjoy, as the e(red:s of a wild or weak ima-
gination. Whereas the fitisfadions that arife
from confcious piety and virtue, flow from
the mo(f perfedl order and fulleft poiTeiTion
of the mind. They are the genuine didates
of fober rea(bn, an enlightened confcience,
and a clear underdanding ; that proceed from
cool and deliberate reiledion, and therefore
fpring out of the mind itfelf, are the plea-
fures properly of tlie reafonable being, and
for this reafon the moft fublfantial and wor-
thy. To contemplate God as the creator and
governor of the univerfe, as the comn^on
father of the whole reafonable creation, as
the author of all the various powers and per-
fedions that are difperfed throughout the fe-
veral clafTes of beings, and all the kinds and
degrees of happinefs that the living refpec-
tively poffefs ; to converfc with him as over-
ruling all things by unerring wifdom, as
making all things conduce to the general
advantage by an irrefidible power and un-
wearied goodnefs j to confider him as imme-
diately interefted in all the concerns of our
beings, and as by inclination and promife en-
gaged to make all things work together for
Vol. III. D our

^4 '^^^^ great Evil of Excefs Serrii. 2,"

our good ; and on thefe accounts to adore and
magnify his name, to celebrate his goodnels,
to own our dependence on him, and eftablKh
our faith and truft in him by fervent prayer,
to love him for his unparallelled excellencies,
to exercife habitual gratitude for his conftanc
benefits, to reft in him as our portion and
happinefs, and to yield all the fubftantial
fruits of thefe facred difpofitions, by a pre-
vailing conformity of our adtions to the ex-
ample and will of God, and to have the te-
flimony of our own hearts to the finceiity of
fuch a temper and fuch a life ; the pleafures
that flow from thefe fources are pure with-
out mixture, real without deceit, fatisfadory
without difappointment, permanent without
change, grateful in review, conftant in every
poffible alteration of circumftance, and the
earneft of thofe fubftantial and incorruptible
pleafures that are at God's right hand, and laft
for evermore. How amazing then the folly
of bartering away thefe fatisfadtions for the
deluftve pleafures of lin ! To exclude the love
of God out of our hearts, and thofe exalted fa-
tisfadtions that receive their being and nou-
riftiment from this heavenly principle, for the
fake of more freely indulging the gratifica-
tions of fenfe and imagination ; what is it
but to exchange foUd enjoyment for mere empty
amiifement^ and the nobler entertainments of
a rational and divine life, for the low, fordid,
precarious gratifications of a merely animal and
brutal one. And finally,

5. What

Serm. 2. in the Love of Pkafure* 35

5. What (liews the infinite danger of fuch
an habitual temper and courfe is, that even
thefe pleafures that now fo entirely captivate
men, and engrofs their afFed:ions and time,
will i?i the end be produ^ive of bitternefs and
Jorrow> It is, I think, imxpoffibie that m.en
devoted to a life of fenlitive indulgences can
be eafy in their own minds, but either as the
eiFed: of a fixed refolution to baniih all thought
about the confequences of their adions, or
through the opiate of falfe principles, fubfli-
tuting fomewhat in the room of true piety
and goodnefs, or by running wholly into infi-
delity, and making an intire fhipwreck of
faith and a good confcience. By thefe me-
thods men may attain to a great deal of in-
fenfibility, and keep themfelves tolerably free,
in a voluptuous courfe, from the reproaches
and terrors of their own confciences. But
hov/ truly wretched is the condition that needs
thefe remedies ? How falfe that fecurity of
mind that is derived from fuch caufes ? Is a
man's danger ever the lefs, merely becaufe he
is refolved 72ever to think of it ? Or is his di-
ilemper like to be the lefsfatal^QQ2i\x{t htjiupijies
himjclf that he may never feel his pain, or be
fenfible of his danger ? Or will his eternal
lliipwreck be the lefs certain and fatal, only
becaufe he throws away his compafs, and
laughs at the thought of a florm of future
vengeance.

Every objed in nature demonftrates a God,

and upon this principle nothing is more ab-

(olutely certain than the obligations of religion

D 2 and

3^ 1'he great E'vil of Excefs Serm. 2:,

and virtue. Our reafonable natures declare
us accountable, and a future flate of rewards
and punidiments (lands infeparably conneded
with thefe great articles, which no realonings
can ever difprove, nor the moft fubtie argu-
ments ever render in the leaft improbable. In
how dreadful a fituation do thefe reflecftions
place the fenfualifc and libertine ? What ac-
count can he give of W^t, that negleds all the
eflential duties of it, and lives only to indulge
the infcinifts of appedte, and feed the follies
of a diflempered imagination ? How will he
like and endure the figure he mufl make in
a future world, v/hen his mind ihall appear
furnidied with nothing but images of Ihewy
trifles, gaudy vanities, and fplendid delufions j
and his whole life one continued purfuit of
fhining bubbles, golden dreams, and gay di-
verfions ; abfolutely unconfcious to all the
worthieil difpofidons of human nature, and
wholly void of all thofe fruits of righteoufnefs,
without which no man can be beheld by God
with approbation ? But how dreadful, how
loathfome a fpedacle to God and man will
the wretch be, on whom fliall be found the
deep imprinted marks J, furrowed in his foul
by criminal gratifications, and the horrid
ftains of guilty pleafures ? How will he be
amazed at the judgment feat of God, when
every a<fl of intemperance, luxury and luff,
fliall be brought to view, and fet before his
eyes 3 when all his expenlive vices, and coftly

\ Vid. Lucian.

indulgences

Serm. 2. in the Love cf Pkafure: 37

indulgences of fin, fliall be recalled to his re-
membrance ; when he (hall be charged home
as the tempter and corrupter of others, and
as the inftrument of their ruin to fubferve his
own paiTions, and ftand bowing under the
tremendous weight of his own and other mens
crimes ? The man of pleafure may fmile at
this reprefentation as fi(ftitious and imaginary.
But yet he knows he cannot difprove it, no
nor wholly get free from the apprehenfion and
terror of thefe pofTibilities, And fliould they
at length prove real, what can fave him from
this complicated guilt, or deliver him from
the loweil depths of everlafting perdition ?
Purely thefe ti?2gcdly JJ: all not ftand in judgment ^
nor Jinners of this rank in the congregation of
the righteous !

In this light, what can we think of the
pleafures of fin ? Doth it not immediately
difiolve the charm, and n:iew the infinite ha-
zard of being beguiled and bound by the Toft
enchantment ? What judgment muft we
pafs on the charader of my text, Loving
pkafure more than God t Is it not departing
from the fcimtain of liinng "waters^ and hewing
cut to cuffehes broken dfterns that can hold no
waters f Is it not forjaking cur own mercy,
cherifhing dellrucftion in our bofoms, and
for the fike of a momentary, agreeable de-
lufion, madly expofing ourfelves to the mofl:
fubPiantiai and durable mifery ? Bi:t thus
much as to th.^ firjl thing, the evil, folly, and
danger of loving pleafure more than God. I
nov/ proceed

D 3 n. To

38 The great Evil of Excefs Serm. 2.

II. To the fecond, which is to confider in a
little more extenftve view the evil of an immo-
derate love and purfidt x)f plea fur Cy facrificing
all othQr interellis to this, or making it the
one great objed; of our view, and bufinefs
of our hves. The man of pleafure is qo rare
chara(fler m the times in which we live. How
few families are there com.paratively to be
found, in which there is not one or more of
this com.ple(5T:ion ? Hov/ numerous are the
oppcrtunides for and incentives to pleafure,
that abound every where in the midlt of us,
to catch thoughtlefs minds, and deceive them
out of their time, their fubftance, their vir-
tue, and their happinefs ? And are not perfons
of all ranks and degrees, in all focieties and
communions, entering into^he common Inare,
and adding ftrength and authority to the
growing evil, by the countenance of their ex-
ample ? Where mufl thefe things end, or who
can be at a lofs to foretel their confequences,
if fome fpeedy check be not put to them, by
the prudent interpofition of the legiflature, or
by a feverer but more fovereign remedy, the
rebukes of providence ? If indeed men would
but impartially confider the nature of things,
and enter ferioufly into the bad efi-c*5ls of fuch
a temper and practice, eifedls that all hiflorics
furnilh them with, and that are every day vi-
fible amongfl: us at home, one would think
they ihonid need no other motives to check fuch
adifpofition in themfelves, and difcountenancc
it in othes, as far as their influence and au-
thority will reach. You will not take it amifs,
' if

Serm. 2. in the Love of Pleafure. 59

if I reprefent to you the nature and confe-
quences of fuch a fpirit, as they appear to my
mind j and indeed they appear to me in every
circumflance of terror and ruin. Confider,

I. How co?2templible and low the characfter
of a maji of pleafure is ! How mean the figure
he makes in Yi^q ! a little, poor, infignificant,
ufelefs creature, made up of felfifh views,
fordid fchemes, and diflionourable purfuits !
His mind an uncultivated wafte, in which
nothing manly, generous, amiable, and good,
profpers, void of knowledge in every thing
ufeful, ftript of all benevolent paffions, and a
flranger to all thofc excellent virtues, v/hich
are the great ornaments of human nature :
One who is continually in queft of imperti-
nent amufements, or who rejoiceth in nothing
but the indulgence of his appetites, or who
is continually finking himfelf deeper into the
guilt of the moll: criminal gratifications. He
is one whofe mind is entirely difabled from
all the nobled exercifes of reafon, who looks
on the ftudy of all ferious things with con-
tempt and averfion. His thoughts run no
higher than the caprice of fafliion, the ele-
gance of drefs, the gay diverfions of the
times, to kill reflection, and wafle away the
tedious hours of life ; and are oftentimes
much worfe employed, in ftudying to deceive,
betray, and ruin others, by drawing them in
to be partners in his pleafures, and rninifter
to his vileft pafiions and inclinations. Your
men of pleafure, in converfation, are the moft
empty and unfurnished creatures in the world,
P 4 or

4d The great Evil of Excsfs Serm. 2.

or the moft offenlive and {liocking. They
want ideas to bear a part in the folid enter-
tainments of men of fenfe and reafon, and
as to all fubjedls of importance in human
life, are as little capable almoll of entering
into them as ideots or children. If they Ihine,
it is only by their drefb or equipage, by plaufi-
bie impertinence, by exactnefs of tafte in
trifles, by depth of judgment in faihionable
follies, by a little wit and raillery in favour of
vice, or at the expence of decency, good
breeding, religion and virtue. And frequently
their converfation is much lower than this,
and defcends to fubjeds that a good mind
fcorns to think of, modefly and fenfe of ho-
nour blufh at the very mention of, and to de-
light in which argues the moil abandoned
and profligate confcience ; in which the name
of God is never m.enrioned but to profane and
blafpheme it, nor religion introduced, but to
fliew they are mad enough to infult and re-*
nounce it.

And are not there amongfl; the very lowefl:
of the human fpecies, and even amidil all
the advantages of fortune and birth, worthy
the contempt of every lenfib'.e perfon thit
beholds them ; Vv'ho, to coniider them in the
moft favourable light, are a compofition of
ignorance, dulnefs, affe(ttation, impertinence,
indolence, and folly ; who mean nothing
good, who aim at nothing great, who live
lor no valuable ufe and purpofe, and are in
truth the mere cyphers of human life ; and
v>lio, to confider them in another view, are

iu

Serm. 2.' in the Love of Pleafure. 4?

in reality, how ilrong foever the expreffion
may be, the mifcre ant part of the human fpe-
cies, who facrifice not only all that is valuable
in themfelves, but as far and as often as they
can, all that is facred and excellent in others to
their own gratifications and pleafures.

2. But this love of pleafure is not only low
and contemptible, but extreamly difrjonoiirabk
and infamous^ which no fplendid titles, no
elevation of condition, no height of fortune,
can extenuate or conceal. Afk even a civilized
heathen in what true worth and dignity of
characfler confift, what renders any man truly
noble and great ; and he will ttli us, 'tis not
birth, or anceftors, or titles, or wealth, or
any of thofe external circumftances, in which
men fo greatly pride themfelves ; but that
'virtue is the only true nGbilityy arid that real
greatnefs cop, fids in the poffcfiion of moral ex-
cellency ^ mfanBity cf charaBery in the love of
jiijlice, and in an imiverfal regard to truth in
converfation and pradice. Nor is there any
one thing that the wifeji men of a?jtiqnity have
iligmatifed with more odious charaders, and
fevere reproaches, than the intemperate love
and indulgence of pleafure. 'Tis in its nature
brutal^. A man of pleafure is wholly dege-
nerated into fenfe and appetite, and lives by

* Illud tamen ar£le tenent, accurateque, defendunt, volup-
tatem effe ibmmum bonum. Qu:e cjuidem mihi vox pecudum
videtur effe, non hominum. Tu enim, cum tiui five Deus,
iive mater, ut ita dicam, rerum omnium, natura, dederit ani-
mum, quo nihil eft prseftantius, neque divinius, fie teipfe abjicies
atque proflernes, ut nihil inter te, atqoe quaJtupedem aliquam
puces inter effe I Cicer. Paradox, c. 4.

no

42 ^he great Evil of Exccfs Serm. 2.

no other or better principle than the hearts
that perilh. 'Tis mere bodily inftind that
governs him, imagination that perpetually
deludes him, caprice and humour that are
the fole rules of his conduCl. He is in a ftate
of the mod: abjed: Jlavery^ and in bondage
to the moit imperious and cruel mafters. The
habits of fenfuality deftroy the natural free-
dom of the mind, and eradicate the fenti-
ments and love of liberty, and leave men in
full poffeffion of the vileft and moil infamous
afFedions -, infomuch that though frequently
honour, fenfeof duty, confcience and interell
all exclaim againft their pradices, they are
almoPt irreiiftiblv drawn into their accuftomed
indulgences, in fpite of all the confequences
of ruin that are before them. It naturally
tends to indolence and iloth, to unnerve and
unbrace the vigilant and adlive powers, and
frequently throws men into that indolent ftate,
creates in them that indifference to exercife,
and fills them with that hatred to all diligence
and labour, as renders their whole lives an
inglorious ftate of reft and idlenefs, except it
be when fome new fcene of pleafure awakens
them out of their lethargy, and their appe-
tites ftimulate them on afreih to fome irregular
and criminal fj-ratification.

o

And how bafe and infamous are the methods
by which they generally purfue thefe. If we
place the man of pleafure in the mjft favour-
able light we can, and confidcr him only as
continually bufied in and delighted with the
glare, oftcntation, the pomp, and fplendid

amuiements

Serm. 2. in the Love of Pleafure. 43

amufements of life, how fcandalous is the
v/afte of time confiirned in them, how fhame-
fully is the improvement of the mind neglecfted
for the fake of them, how monftroufly the
great end of life forgotten and perverted,
through an attention to them. If the love
of pleafure leads men further than thefe, into
really criminal exceffes, the infamy of a vo-
luptuous courfe is in proportion much greater,
and throws the fouleit ftain upon thofe who
indulge them. Hov/ loft to all decency are
the men that live only to fatisfy the cravings
of an intemperate and luxurious appetite,
and fpend their time and ellates in the feafts
of a delicious and extravagant table. Oh !
how is human nature debafcd, and all the
dignity of it proftituted and trampled under
foot, by the debauches of wine, by riot and by
drunkennefs, when the powers of reafon are
all laid aileep, and the man transformed into
fomewhat more wretched and vile than the
moft defpicable infedl ; when every impious
fuggeftion takes place, when all the brutal
patiions feize him, and he becomes fitted to
perpetrate every enormity of vice, without
refieCiion to preferve, or confcience to con-
trcul him ; when fools and madmen laugh
him to fcorn, and thoughtful and fober men
look on him with a mixture of abhorrence,
indignation and compaiTion. Other pleafures
of vice there are, which are purfued and pur-
chafed by fuch means as are abhorrent to all
lirinciples and fentiments of honour, which

fliew

44 7he great Evil of Excefs Serm. 2.~

ihew men deftitute of every thing great and
good in their minds, and whatever be their
titles, dignity, rank, and plenty in life, de-
monftrate them to be men of the moft abjedt
difpoiitions ; and as to moral excellency and
worth, entirely diverted of it. Such are the
men of pleafare, who lay fnares to ruin in-
nocence, who condefcend to entreaties, per-
fualions, bribes, oaths, flatteries, promifes,
threatenings, and all the accurfed arts and
meihods that their own perfidious and cruel
hearts can infpire them with, to corrupt
others, for their own gratifications, into fhame
and guilt, and irretrievable de{lru(ftion 5 men
that are the abhorrence of God, and the
fhame, the reproach and curfe of human fo-
ciety ; who are relentlefs to all the miferies
they caufe, and fpread ruin wherever they
can prevail, without {l:iedding a tear over the
wafte of which they are the authors ; who
enter into families frequently only with a view
to undo them, and put an end to their peace ;
and to dilTolve the tendered and mofl endearing
relations of life, or to render thofe between
whom they fubfifl, the moil fubflantial plagues
and torments to each other, as long as ever
they continue. The treachery and bafenefs
of fuch a character, though I want words to
exprefs, yet God hath abundant vengeance
in flore, by terrible things in 7'ighteoujnefs, to
repay. The truth is, that a life of mere
lenfual pleafure, in every view of it, is be-
neath the dignity of human nature, and

the

Serm. 2. in the Love of Pkafure. 45

the charader of a man of pkafure, a per-
petual infamy and reproach to him that de-
ferves it. But

3. A Hfe of pleafure is the moft uflfs and
tinprofjable *. There is not a more inli^ni-
ficant creature that breathes than the habitual
fenfualift. He doth not merit the air he
draws, nor deferve a place on the earth that
fuftains him. They are the mere excrefcences
of human life, that add no comelinefs, ftrength
or fafety to it, but deform and often prey
upon the founder parts of fociety, and by the
corrupt humours they nourish and fpread, en-
danger the welfare of it. How unprofitable
is the life they lead to themfelves, as to all
the valuable purpofes and views of living !
Wholly funk in fenfe, they forget they have
a mind to cultivate, or a foul to fave. Being
the mean property of bodily appetites and
animal pafTions, what generous affe(5lions,
what manly difpofitions, what virtuous habits
can they cherifh and ftrengthen ? Being able
to reiifh nothing but what is grofs, or fan-
taflick and imaginary, the tafte lor knowledge
is loft, the defire of moral improvement
ceafes, and the difpofition and ability for every
great and valuable attainment languifh and
die. To futurity they are almoft abfolutely
blind, accuftomed to live by fight, they ridi-
cule all the objeds of faith, think Heaven at

* Ut tribunmus aliquid voluptati, condimenti fortaffe non
nihil, utilitatis certe nihil habebit. Cicer. de Oft". 1. 3 in fin.

too

46 The great Evil of Ex cefs Serm. 2.

too great a diflance to deferve their care, and
are too impatient and fond of prefent enjoy-
ments, to govern their condudt by the ex-
pectations and hopes of any thing that is here-
after to come. So that they are born, and
live and die without wifdom, carry out of
the world with them as little valuable intel-
ledual furniture as they brought into it, and
enter that eternal fiate, which employs the
thoughts and cares of every prudent mind,
without having ever guarded againft its pofTi-
ble miferies, or acquired one lingle qualifi-
cation that can fecure them the happinefs and
glory it may be capable of yielding them.

Confider them in a foc'ial view, and they
will be found abfolutely incapable of ferving
the interefts of thofe they are united with.
The very example they give in the private
relation of a family, tends to in fed; and de-
ftroy the feveral branches of it. "What tender
concern can they have for the real happinefs
of others, who have no knov/ledge of or
concern for their own ? How can it be ex-
peded that they fhould form the minds of
their children into fentiments of truth, love
of virtue, or difpofition for ufefulnefs, in
whofe own hearts the love of pleafure hath
deftroyed thefe ? In what can they affift them
by iniliudHon and difcourfe, who know how
to converfe about nothing beyond the diver-
lions they are fond of, and have no tafte for
any kind of rational entertainment and im-
prcvement. As to real friendihip, men of

pleafure

Serm. 2. in the Love of Pkafure^. 4^

pleafure are never to be trufted, 'tis impoffi-
ble they can fupport it, the love of pleafure
being deftrudHve of all thofe benevolent and
focial affedions on which it is founded, and
fo engrojffes them for the purfuit of what
is grateful to their own fenfes and imaeina-
tions, as that they have no leifure or incli-
nation cordially to confult how they may
ferve the advantage of another. Or if they
profefs a friendOiip for others, 'tis a friend (liip
which mull: be fatal to thofe who embrace
It, and carries in it the mofl powerful tempta-
tion to draw them into a fenfual and vohip-*
tuary courfe. As to all the valuable arts and
fciences of life, they can be of little or na
poffible affiftance to cultivate and improve
thefe ; this requiring ferious thought, clofe
application, diligent fludy, abflradiednefs from
the amufements of life, and a fixed attention
of mind to the fubjedl in purfuit, to all which
the fenfualifl: is naturally averfe, and cannot
but be under an habitual and ftrong aver-
llon. In ail the great emergencies of ftate,
what benefit can the publick receive ? How
can he affift by counfel and advice, who
hath all his life been difufed to grave
and manly reflexion ? "What refolution can
be expeded from him in times of danger,
who hath contraded an habitual indolence,
and grown into an averfion to all the fer-
vices of a vigorous and adive life ? How will
he appear and ad as a magifl:rate ? Can he
be otherv/ife than remifs in the execution of

thofe

■48 *I'he great Evil of Excefs Serm. 2,

thofe laws, that are a reftraint upon his own
conduct ; or favourable to offenders, for whofe
crimes he hath an apology in his own breafl ?
Can he bravely flem the torreiU of abounding
vice, who is himfelf a pattern of it, or with
authority correct tranfgreflbrs, wiio fliares
an equal or perhaps fuperior guilt with
them. I with that the example of the paft or
prefent times did not abundantly convince
us, that men of pleafure cannot acfl as ma-
gijlrates with integrity, nor the publick virtue
ever be fecured, whilft they are intruded
with the excution of thofe laws, which are
formed for the protedion and encouragement
of it. The many excellent ftatutes that we
have amongfl: ourfelves for the difcourage-
ment of vice and immorality, one would
think (liould be fufficient to put fome check
to the abounding of it. And therefore one
would be apt to wonder whence it comes to
pafs, that all the extravagances of vice are
{o frequently committed in the midfl of us.
If indeed profligates and libertines prefide
over thefe laws, 'tis ealy to be accounted
for ; when wickednefs fits in high places,
it will naturally foon fpread its dire infection
through everv inferior (late around it ; the
confequence of which general corruption or
manners muft be fooner or later the diffo-
lution of the publick peace and order, which
will draw after it other confequences fub-
verfive of the welfare and liberties of thefe

kingdoms.

But

Serm. 2. in the Lcve of Pleafure. 4^'

gut this would lead me into another head
of difcourfe that would furnifli many ufeful
reflecTtions ; 'viz. the unfpeakably i?dd co?7je-^
qiiences of this immoderate love of pleafure,
and that to the caufe of relioion, to all the
private interefts of particular perfons, and the
being and continuance of the publick hap-
pinefs, which will deferve a farther particular
confideration.

Vol. III.

E

SERMON

[ 50 1

S E R M O N III.

Voluptuoufiiefs deftrudlive of real
Piety.

2 Timothy iii. 4.
Lovers of pkafure more than lovers of God.

I Have in two former difcourfes from theie
words fliewn you, the nature of the cha-
radier here defcribed, of loving pleafure more
than God, and the iinreafonahlcnefs and folly
©f fuch a difpofition -, becaufe the love of
God is a duty of the very firft and higheft
obligation ; the fenfual pleafures that men
are fo criminally fond of, are by no means
worthy the preference which is given them 5
men may enjoy every valuable and reafona-
ble pleafure in life confident with that fa-
pream love for God which he deferves, if
there be any folid and fubftantial pleafures
which human nature is capable of enjoying,
and which are of fuperior eftimation and
worth, they are fuch as refult from the
love of God, and that religious and virtuous
life which is the genuine fruit of it ; and

finallja:

Serm. 3* Voluptiioufnefs definitive of real 'Piety. 51

finally, becaufe thefe immoderate and irregu-
lar pleaiiires mufl, in the ^x\^y upon all true
principles of religion, be productive of bit-
ternefs and forrov/.

I have alio flievvn vou the evil of this in-
ordinate love of pleafure in a more cxterjive
view from thefe three coniiderations ; 'tis
coniemptihk and bafe, 'tis difioncurabk and in-
famous, 'tis wholly iifelefs and unprofitable.
I now proceed to rcprefent to you the far-
ther evil of fuch a dilpofition and conduct,
in the innumerable bad ccrtfequencci that at-
tend it, and the de(lru<fl:ive influence of it,
upon every valuable intereft of human na-
ture and life. And let us here confider it
particularly,

I. As it afFcifts men in a religious view.
And

II. \vi the jccular concerns of the pre-
fent life.

I. Let us confider this Tclupfuary temper
and life as it affeds men in a religious view,
and we fliall find there is nothing more
unfriendly to true piety ^ or more abfolutely
inconfiilent with the life and power, the fpiiit
and pradice of it.

When I fpeak of religion and piety I would
be underfiiood to mean that reverence and
regard which is due to God, both in difpo-
fition and pratf^ice, which is founded in prin-
ciple, and to which he hath a juft claim, upon
account of the infinite perfediion and redi-
tude of his nature, the character he fufialns,
and our own unquefcionable dependance on
E 2 and

52 Volufiucufnefs dejlru^ive of real Piety. Serrn. 3^,

and relation to him ; agreeable to the plainefir
didates of our conlciences and reafon, the
doctrine taught and the dirediions given us
in the gofpei revelation.

There is nothing more evident, than that
Ghrillianlty abfolutely condemns this dilpo-
iition and eharader I hive been rcDrefentinp:
to youy and particularly declares it irrecon-
cileable with its governing defign, and the
due care of our falvation and eternal happi-
nefs. It is defcribed as exceeding criminal,
Thefe /(5^jfrj ofpkafures are numbered amongft
the moif profligate and impious part of man-
kind, covetouSy proiidy hlajphcmers^ difobedient to
parents, ivithoiit natural aJfeStion *, and others
the moft abandoned and criminal offenders,
as you may fee a few verfes before my text.
St. John tells us, that all that is in the world J,
every thing that the world can afford fenfual
men, may be comprehended under thefe three,
the lufls of the Jlcfi^ all the gratifications of
impure and intemperate men ; the hi ft of the
eyes, or the immoderate love of riches, fplen-
did habitations, coflly iurniture, fumptuous
cloathing, gay equipage, and the like, with
which the generality feed and feaft their
eyes ; and the pride of life, or thofe high ho-
nours and dignities, places and preferments,
fplendor and pomp of appearance, which are
the great objesfts of an ambitious temper,
and fiequently infpire men with infolence and
pride. All this, iaith the Apcflle, is not of

* 2 Tim. iii. 2; 3, 4. J i John ii. 16.

the

Serial. 5- yohiptuoufnefs defininhe of real Piety. 53'

^he father. All paffions and afFecflions of this
nature arc neither excited by him, nor agree-
able to his will. And therefore he adds, that
if any man loves the ivorld, if the love of thefe
things be the prevailing paiiion, and engrolTes
his heart and affections, the love of the father is
not in him *; it is impofTible he can have any
becoming affedion and edeem for God. Nay,
we are allured in flronger terms, that the
friendfijip of the world is enmity with God, and
that whofoevcr will be a friend of the world t is
the enemy of God^f j becaufe that imitation
of and conformity to a wicked world, in their
criminal indulgences and pijrfuits, which is
implied in friendihip with it, argues a real
alienation from him, and hatred to the defi^n
of his providence and moral government.
Hence this fenfual difpofition and voluptuary
courfe of life is expreflly forbidden. I'alce
heed, faith our bleifed Lord, to yoiirf elves ^ leajl
at any time your hearts be overcharged with fiir-
feiting and drunlzcnnefs, and the cares of this life J.
Be ye not conformed to this world ||, fays the in-
fpired Apoftle, let us walk ho?iefiiyy with decency
and dignity y as the original wo'-d Hgnines, as
in the day, not in rioting and drunkeimefs, nor in
chamberings and wantoiinefs, and make not prcvi-
fion for the flep?y to fulfill the lufts thereof \. It
is alfo feverely threatened. Rejoice, O young
man in thy youth, and let thy heart chear thee in
the days of thy youth, and walk in the ways of thy
heart J and in the fight of thine eyes ** j gratify

* 1 John ,ii. 15. f James Iv. 4. X Luke xxi. 34.

U Rom. xii. 2. § xiij. 13, 14. ** Ecclef. xi. 9.

E 3 all

54 Voluptucttfnefs deftrul^ive of real Piety, Serm. 3.

all thy pallions, and take thy fill of pleafure ;
but take this along with rhee if tliou dofl: :
Know ihou, that for all thefe things God will bring
thee into judgment ^ ; fo that the words are an
exhortation to follov/ their pleafares at their
peril, and therefore are in reality the ftrongefl
prohibition of fuch a courfe. And St. Paul
after mentioning fome of the criminal gratifi-
cations of voluptuous men, fays, for thefe
things lake the wrath of God cometh on the chil-
dren of df obedience \. And the Apoftle James,
fpeaking of the corrupt (late of the Jews,
aifigns it as one grand caufe of the ruin
with which he threatened them : Te have lived
in pleafure on the earth,, and been wanton j;, or
as the word more properly fignifies, fared de-
liciouily and lived in luxury. Te have noii-
r i fie d your hearts as in a day of f aught er,^ 6r
rather, as for, or againfl a day of (laughter ;
elegantly comparing tliem, as fitted for ven-
geance by their criminal indulgences, to
Deafls that were fattened up for the flaughter.
To fave us as Chriftians from all corruptions
of this kind, was one principal reafon of the
d. ath and futferings of our bleffed Lord, who
gave himfclf for our fins y that he might deliver
us from this prefent evil worlds according to the
will of God even our Father § j and the grace
of God that hath appeared to us in and by him,
teaches us to deny all ungodlinefs and worldly
I'fis, and to live fi^berly, righfeoifiy and godly in
the prefint evil world \. 1 he great principle

* Luke xii. ig, 20. f Colof. iji, 6. J James v. 5.

§ Gal. i. 4. II Tit. ii. 1 1, 12.

that

Serm. 3- Voluptuoufnefs defiru5llve of real Piety . ^^

that (hould animate and influence the difciples
of Chrift is, that of faith ; a fteady behef of
and regard to the inviiible God and a future
judgment and world and recompence. J^e
live by faith and not by light, we look not at the
things which are feen, but at the things which
are not feen *, for the things which are feen are
temporal^ but the things which are riot feen are
eternal -f- ; and accordingly we are exhorted
tofeek thofe things which are above ^ where Chrifl
fitteth on the right hand of God, and to 7^/ our
/jff'eBiofjs on things above, and not on things on
the earth ; and to have our converfation in Hea-
ven, arid to have refpetl to the recompence of
reward J ; precepts which are abfokitely irre-
concileable with an habitual fondnefs for, and
conftant purfuit of fenfual pleafure. Indeed
almoft the whole of Chriflianity is diredtly
and on purpofe calculated, to recover men
from the low purfuits and the criminal indul-
gences of the prefent life, to exalt their af-
fections, and terminate them on fuperior ob-
]e6ts, to prepare them for and fecure them
the poiTiffion of pleafures and fatisfadlions of
a quite different kind, from the animal and
brutal, and fuch as depend merely on imagi-
nation, and a difordered and perverted judge-
ment. So that the thorough fenfualift can
never be a real Chriftian ; his difpofition is
altogether the reverfe of the fpirit of the
gofpel, and his life influenced by quite other
principles, and a conftant purfuit of quite

* 2 Cor. V. 7. f iv. 18. X Colof. iii. i, 2

E 4 dif-

5 6 Volupitioufnefs dsjini5live of real Piety. Seriji. 3,

different objedls, than thofe recommended by
the revelation of our bleffed Saviour. Indeed
there is nothing fo unfriendly to, and de-
ftrudive of the great end and defign of all
true religion, as may be made appear by many
confiderations.

I. Confider the bad influence which the vo-
luptuaj-y difpolition hath on all kind of good
frincipks vvhatfoever, and how impoffible it
is that they ihould ever profper in, and have
any firm poffeffion of the minds of thofe,
who are under the power and dominion of it.
If we attend tOj/^ZiJ/i, what are, generally fpeak-
ing, your men of pieafure and gaiety, whofe
lives are one perpetual round of diverfion and
fenfuality j what are they but poor, empt)'-,
thoughtlef", unprincipled wretches, who
know nothing of truth, who are incapable
of all juft reafoning upon the mofl important
• fubjedts, who cannct fee the force of the
clearell: evidence, nor draw the proper in-
ferences and conclufions from the moft un-
queflionable premifes ^ who will fcarce allow
the being of a God, and are fometimes im-
pious and fools enough to ridicule it ; who,
as far as they can, have banilned his infpec-
tion and providence out of the world, laugh
at the thoughts of a future account, and
cenfure all the docftrines and great duties of
religion as precarious and irrational, and
having no other found;uion but fuperftition
and credulity. As to Chriftianity, they feem
to be in general agreed, that 'tis nothing but
$ mixture of impofture and prieftcraf: ; and I

believe

Serm. 3- Voluptuoufnefs deJlru^Jhe cf red Piety. 5;*

believe all who rightly underfland the nature
of it will fo far agree with them, that 'tis
a religion perfedly unfuitable to them, and
that they have no other way left to mcke
themfelves tolerably eafy in the courfes they
are determined to purfue, biit to difcard and
renounce it. For

I. It is impoffible in the nj^ture of the
diing, but that they mull h^ prejudiced in their
own minds againO: all \k\t genuine principles of
true religion, and cherilli a fecret difpleafure and
averfion to them. T'bey cannot receive the love
of the truth that they may befaved by it. For
there is nothing fo oppofite as thefe principles
and their practice, and the maxims they lay
down for the regulation of their own con-
dud:. Inclination and palTion, bodily iiiftincft
and appetite pre with them the great rules
of condud:. What pleafes their eye, gratifies
their vanity, ^^t^^ their luxury, indulges their
pride, contributes to their mirth, and mini/iers
to their fenfual gratifications, thefe are the
things that poiTefs their hearts, that confljtute
their happinefs, and v/hich they imagine ef-
fentially neceflary to the true relhh and enjoy-
ment of life. Separate them frcm thefe, and
you take away from them the very foiirces of
felicity ; they are uneafy, difcontented and
refflefs, they know not how to pofTefs them-
felves, every hour of life is tedious, eve y
other engagement is a burthen. They lan-
guiili, they pine, they almoll: die for want of
their accuftomed gratifications, and 'till they
^re reitored to thofe amufemeniSj follies and

indul-

53 Voluptuoufnefs dejir unlive of real Pieiy. Serm. j.'

indulgences, which alone have power to en-
te'tain and pleafe them. Now what relifli
can men of this compledlion have for reli-
gious principles, which in the very nature of
them tend to check the paffions, to corred:
the ftrong tendencies of our animal nature,
to curb and reftrain all the lower inclinations
and appetites of our frame, to render us fuf-
picious as to the final confequences of afenfual
condudt, and to fill us with anxiety and fear,
as the fruit of forbidden, immoderate indul-
gences ? Religious principles call men to
converfe with quite different objeifls, and
point out to them a courfe of life quite con-
trary to what fenfualifts are fond of. They
exprelily condemn their way as folly, and
hold up to their view the moil aggravated
and fubflantial ruin, from the difpleafure of
the almighty being, and the puniiliments of a
future ftate, as the fure recompence of a life
of habitual, bodily, and criminal pleafure.
How then is it pofilble that they can ap-
prove, or think favourably of, or have any
efteem or regard for principles that are per-
petually thwarting all their favourite inclina-
tions, checking thofe appetites to which they
want to give the freeft indulgence, and con-
ftantly raifmg fcruples and jealoufies, and fears
about things, as to which they would be en-
tirely and abfolutely at liberty ? Who loves
to be made perpetually uneafy ? Who can
endure a monitor that is perpetually con-
trouling and chiding him ? Who can be fond
of, or have any prevailing affection for com-

panion$

Serm. 3' Voluptucufnefs dejirtinive of real Piety . 59

panions, that are always reproaching and
cenfurmg of him ? Who will cherifli in his
own breafl, refledlions that are every day
preying on his heart and confcience, and
that will never fuffer hhii to enjoy himfelf,
and gratify his deiires in peace, whenever he
attends to them ? On thefe accounts, religious
principles cannot but appear to men of plea-
lure in the moft difadvantageous and unfa-
vourable viev/. .They have an intereft with
which they can never be reconciled. They
mufl be enemies to them in inclination, and
ever look upon them with an inward averfion
and hatred.

2. Hence it becomes almoft impofTible,
tliat they can ever * examine them with that
care and impartiality^ which are necelTary to
form a proper judgment concerning them,
and to enable them to difcern the real evi-
dence and proof attending them. The truth
is -f-, men of this caft feldom fearch with
any defire of being convinced at all, or find-
ing out fuch evidence as would carry con-
viftion with it. They had much rather ne-
ver be convinced, and therefore their itiquiries
relate only to the difficulties of religion.
They are always in queft after objedions,.
fome appearance of contradidion, fomewhat
that mav furnifh them with matter of ridi-
cule ; in a word, they are not follicitous to
underhand the foundation of thofe truths that

Male verum examinat omnis Corruptus Index. Hor,

6«tt. 1 2. Sst. 2.

f Acclinis falfis animus meliora recufat. Kor. ibid.

difpleafe

€o Volupttioufnefs dejlru5!he of real Piety. Serm. 3;

difpleafe them, but to provide themfelves with
fucii fpecious argumesits ai^ainfl: them, as may
at lead put them out of all pain upon ac-
count of them. And as the prejudices and
vices of men will eafily furnilh them with
topicks of this nature, a fuperficial enquiry
is bed for this purpofe, and that curfory care-
lefs view of things will be fufficient to help
on the ends ot fcepticifm in religion, which
will by no means fcrve to form a clear and
impartial judgment as to the great principles
of it. For

Though religious truths have the mofl
certain foundation to fupport them, and may
be made appear, to minds rightly difpofed,
with the fuUeft convicftion, both as to their
certainty and importance ; yet they are of
that nature as to deferve and require very fe-
rious confideration, to be maturely weighed,
and with a mind free from all prejudice and
biafs, otherwife the evidence, however near
to us, and fufficient in its own nature, will
efcape our obfervation, or at leaft not enter
into our minds with that clear liiiht and force,
as to carry a fuitable convidion. If the paf-
fions and appetites be allowed any Oiare in the
decilion, the judgment cannot fail fo far to
be miflaken and falfe, the leafb objedions
againft truth will heighten into very formida-
ble difficulties, and gradually ariie to unan-
fwerable arguments againfl: the moft facred
principles, and the bell and mofl fatisfying
Iblutions will be received with great indiffer-
ence, and treated as unfatisfadlory and defi-
cient

Serm. 3« Vohiptuoufnefs dejiru^lrje of real Piety. 6i

cient. If the enquiry into them be flight
and fuperficial, and men choofe to take the
reprefentations of fuch as have theniielves
contradled an incurable diilike and averfion
to them, inflead of being at the pains of ho-
neltly examining for themfelves ; it is no won-
der, that when truth is niifreprefented to
them either by being fet up to fcorn in a ridi-
culous drefs, as abfurd and contrary to all
reafon ; or ihewn them in a vcvy Jorbiddijig
■dndjrigbtjhl view, as creating groundlefs ter-
rors, as inconfiflent with liberty, and deftruc-
tive of the pleafures and enjoyments of life ;
or reproached and reviled as a wicked thing,
the creature of impoflure, and the inventioa
of crafty and defigning men, to fiibdue the
world, and keep others in the ftate of de-
pendence on themfelves ; I fay, 'tis no won-
der, that truth under thefe difguifes fhould be
treated with contempt, or abhorrence by thofe,
that have never had time or inclination, to
give it any feiious examination themfelves,
and who are too much interefted againfl: it
to hear with patience a different account of
it from others, and too conceited of their
own knowledge and ability, to think they
need any farther information and inftrucftion.
Now on all thefe accounts men of pleafure
feem to be the mod: incompetent judges of
truth, and the leafl: likely ever clearly to dif-
cern it. For it is a thing fo foreign to, of
fo quite a different nature from a pleafurc-
able fenfual life, that 'tis impofiible they can
have any inclination to thofe fcverer fludies,

or

62 Voluptuoufnefs defrruBive of real Piety. Serm. 3.

or the labours of refledion and enquiry,
which are necelTary to underftand it. The
continually hurry of diverfion, and their con-
ftant purfuit of what, amufes and gratifies
them, employs their whole time, fo that they
have no Icifure for ferious thought, no fpare
hours of life to enter into any conliderations
becoming the dignity of human nature, and
worthy the charader of reafonable beings j
fo that nothing is more evident, than that
their contempt of and rejeding the principles
of religion is not the effscft of mature delibe-
ration, impartial enquiry, folidjudgment and
fuperior underftanding.

And indeed no one can imagine this, who
confiders what fort of perfons they are, who
now appear amongft us, to fliew the greateft
difregard and moil: fovereign contempt for
all the s-reat and edential articles of natural
and revealed religion. They are generally
fpeaking, yoioig perfons, juft ilipt into the
character of men, educated either in all the
hurries of fecular buiinefs, or amidft all the
negligences, corruptions, luxuries and bad
examples of riches and plenty, who have
fcarce ever converfed with men of learning,
knov/ledge and principle, who have read lit-
tle, and thought lefs, who can never be fup-
pofed to have formed any mature judgment,
nor indeed ever had the proper time and op-
portunity for entering ferioufly into religious
fubjecis, and who appear to be really incapa-
ble of reafoning upon them, and almofl:
wholly ignorant of the nature of them. All

they

Scrm. 3- Vohptucttfnefs deJlruHive bf real Piety. 6^
they know is what they have been toU by
fome of their elder brethren in infidelity, who
began the world juft in the fame circum-
flances with themfelves ; or what they have
gathered from a few modern writings, in
which the doctrines of religion have been
wickedly blafphemed, or ridiculed, or impu-
dently condemned, as irrational, abfurd, and
contradi(ftory, or through weaknefs mifrepre-
fented and perverted. And all they have,
many of them, learnt is, an air of alTurance
and importance, great intrepidity in profaiie-
nefs, and the art of being profligate and vile,
withour fear of God, or remorfe of con-
fcience. Thcfe are infidels at feeond hand,
upon the foundation of credulity and implicit
faith ; and their arguments to defend them-
felves are a feafonabie jeft, a little borrowed
ridicule, a fmart inventive, or a few properly
placed names of reproach on thofe who pro-
fefs to believe the principles of religion, and
efpecially on thofe whofe character and office
'tis to teach, and inllrucfl: others in the know-
ledge of them. The cry of eiithufiafmy im-
pofture, faithy erediiUty^ bigotry^ Jupcrftition^
priejlc7~aftj and the like magick terms, doth
wonders with them, difarms reafon of all her
power, deftroys the force of demonftration,
difpoffefles the evil fpirit of religion, transforms
piety into a mere creature of imagination,
turns Chrifiianity into a fable, and all the
powers of the world to come into a dream, a
vifion, a romance. Would to God all that I
have faid ivi this defcription was a mere ima-

gination

64 P'oluptucttfnefs dii/lruflive cf real Piety. Scrm. ^,

gination, and that there was no room for this
complaint or reproach. But the thing is fadt,
it appears uppermoft in their converfation,
and IS the only ilrength of the infidehty of
many, who have neither years nor knowledge,
nor acquaintances enough with men or books,
to render them competent mailers of the
things, as to which they pertly decide, and
pafs the moft fevere and pofitive judgment. As
the firft part of their life hath been fpent in
learning the affairs of trade and commerce,
fo they have no fooner become their own
mailers, but they have cbofen the gay, the
pleafurable part, and fallen into acquaintances,
and contracfled friendfhips with thofe, who
have led them into all the failiionable follies
and extravagances of the times; whereby it
hath been abfolutely out of their power to
cultivate their minds, to improve their under-
flandings, or make any conliderable progrefs
in wifdom and true knowledge. So that
wherever religion be in its own nature, 'tis
impoffible they (hould know much of it,
either of the real ai^d main difficulties, or
the force and fufficiency of the evidences that
attend it.

3. Hence this immoderate love of pleafure,
this fenkial difpofition is the natural preparative
for doitmrighi infidelity^ and generally ends in
it. 'They belie-ve not the truths becauj'e they take
plea jure in tmrighteoufnefs. Inclination leads
them to hope there is no God, and that all
the principles of religion may be falfe. Their
paffion for pleafure v/iil not endure any curb

or

Serm. 3- Volupiuoufnefs dejlru5live cf 'real Piety. 6^

or reftraint, and makes them determined ene-
mies to truth and righteoufnefs ; puts them
upon ufiug violence to all the fobereft did:ates
of confcience, renders them incapable of all
ferious confideration and refledtion, hardens
their minds againfi all poffible convidions,
creates an utter inattention to every kind of
evidence, and makes them the property of
wretches, who take a devilifh pieaiure in
coTupting their principles and morals, and
bringnig them to be as profane and wicked
and profligate as themfclves. 'Tbis is the ccn-
demnation^ that light is come into the world. But
men love darkmjs rather than light, becaiife their
deeds are evil. And let it be obferved as a
Standing mark of infamy, and eternal reproach
upon this voluptuary temper and courfe, that
it is, as will be Ihev/n, abfolutely inconliflent
with all the valuable intereils of the prefent
life ; fo that there is one path to hrfideUfy and
ruin, and the fame way that leads to impiety
andcontcm.pt of principle, carries them on,
however fmoothly, yet infallibly, to all the
worft dlftreffes and miferies of human na-
ture. But

4- If thro;jgh the flrong and clear evidence
with which the great truths of religion are at-
tended, men cannot thoroughly get rid of
their principles, fo as entirely to throw off
the belief of them, and renounce them as
wholly precarious and abfurd ; yet the habitual
love of pieaiure will render them incapable of
attending to them ; fo that they will almofl
abfolutely lofe fight of them, and think of

Vol. hi, F them

66 Voluptuoufnefs defiru^ive of real Piety. SeriB. 3,

them to as little purpofe, as though they in-
tirely dilbelieved them. Downright infidelity
is a length that even all bad men neither pro-
fefs nor dare to go i they have fome general
fecret perfuafion, that there is fome truth in
religion, and there is generally fome feafon or
other in their life, fome interval of cool and
fober reflexion, when their apprehenfion and
eonvid:ion of the reality of religious truths is
more affecfting and lively. And notwithftand-
ing their habitual vvickednefs, and living as
though they had wholly difcarded all manner
of principles, yet they would reckon them-
felves extreamly injured, fl:iould they be re-
proached as unbelievers, and warmly refent
and flifly deny the charge of impiety and
atheifm. Allow them to be believers. Let
them keep poffeffion of their principles, yet
this muft be granted, that if they have them,
'tis as though they had them not , if they are be-
lievers they are extreamly thoughtlefs ones,
and feldom if ever, but when fome kind of
•unavoidable neceffity or other forces them,
refledl on what they believe, or coniider the
proper influence and tendency of it. And
indeed how (liould they t 'Tis impolTible the
mind iliould be attentive to two abfolutely
contrary fubjedts at once, or equally divided
and ferioully fixed at the fame time on Heaven
and earth, religion and pleafure, fpiritual and
fenfible objedts, the improvement of the mind,
and the gratification of the bodily appetites and
paffions. T^hey that are after the ficJJo will jnind
the things of thefefi, and they that are after the

jpirit

Serm. 3« Votu-ptuoufnejs dejiru5iive of realVtety. Gj

fpirit IV ill mind the things of the fpirit -f*. The
prevailing dii'poiition will fuitably employ
the thoughts, and in a great meafure exclude
all other confiderations that are difiimilar to,
and tend to interrupt and check the general
biafs. What therefore fignify principles ?
The fenfualift's head is engroffed by thoughts
of a quite foreign nature, and as to them he
hath laid them afide as ufelefs lumber, of
no figniiication and value ; as things with
which he hath no concern, or much too dull
to be admitted to any (hare of his converfition
and friendlhip. Gayer fcenes attrad: his eye,
and more fprightly images are perpetually flut-
tering before his imagination, that will not
give him leifure to receive any other im-
preffions, or admit fuch confiderations, as have
a tendency to check the pleafing profpecfls,
and cool the warm defires of his heart. And
therefore,

5. The confequence of this v/ill certainly
be, that v/hatever his principles are, they will
have 710 ip.jluence on him, or power fuitably to
affed: him > whereby he will be juil the fam^e
man, as to his moral temper and condud:, as
though he had intirely difcharged them, and
given them up as altogether groundlefs. For
if principles, though ever fo good, are kept
conftantly cut of fight, they muft be as con-
ftantly difregarded, and the effed: of fuch an
h.abitual negled: and contempt of them muft
be an utter incapacity in them to excite an-

f Rom. viii. 5.

F 7. fwerable

68 Volupttiotifnefs deftruBhe of real Piety. Serm. p

fwerable difpofitions, and to produce any va-
luable and worthy fruits. Nothing can operate
where it is not, and therefore abfent principles
muft, in the nature of the thing, be wholly
ineffe6tual j and you will always find it true,
that inconfiderate and thoughtlefs men, or,
which is the fame thing, men that never think
of any thing but their pleafures and fenfual
gratifications, are ever irreligious and bad
men. Principles influence the mind, not by
any natural or phyfical force, or neceilarily as
pleafure or pain affedt the body, and make
men attentive to them whether they will or
no -, but in a quite different manner, and for
their agency depend on the permiffion of the
will, the confent of the hearr, and the leave
of the governing inclinations and paffions.
They mud be placed before the mind in the
cleared view, and held up to condant in-
fped:ion and attention. They mud be dif-
cerned in their full evidence and certainty, in
all their conned:ions and confequences, and
in their unfpeakable and infinite importance
to us. They muit be again and again im-
preiTed on the heart and confcience by the
mod fixed and frequent confuleration, and
they (l^onld be drengthened ?j]d quickened
and Vv^armed by the mod feriovJS prayers unto
God, that he would enable us to preferve a
lively fenfe of them in our minds, and fubjed;
ourfelves intirely to the facred guidance of
them. Whatever paiiions or affeftions tend
to weaken our regard to them, or fupprefs
their natural influence, fhould with the ut-

mod

Sfrm. 3- Pohiptuoufnefs dejlru5five of real Piety. 69

fnofl: caution be guarded againft, and nothing
allowed in us that can ofter the lealt violence
or injury to it. With principles thus culti-
vated, thus diligently tended and nouriflied,
we flmll neither be hmTen nor linfruitjid in our
knowledge. They will profper and thrive in
the mind that thus receives them, and difco-
ver their genuine worth and powerful in-
fluence in all the fuhllantial fruits of real
piety and goodnefs. But can fuch an im-
provement and management of principles ever
be expecfted trom a man of pleafure ? His at-
tention is led off to a thouland ditterent ob-
jeds. He ftudiouily avoids and flies from all
reflexions of this kind. He is uneafy when-
ever by chance they lieal or force themfelves
into his mind, and ever thinks their vifits
unfeafonabie and impertinent. He flndies
his face more than his heart, his glafs oftener
than his creed, the falhion, the colour, the
garniih of his drefs, more exatftly than the
habit of his mind, the call of his paflions
rather than the didate of his confcience, what
pleafcs and regales infiead of what may profit
him, what may keep up the elegance, the
fplendor, and luxury of life, inflead of what
may add to the perfedion, reditude and dig-
nity of his rational being ; in a word, how
he T£\7cj kill the time by feafonable fuccefiions
of amufements, follies, and vices, rather than
how he may im^prove it in fixing right fenti-
ments of truth in his mind, and fecuring the
proper influence of them over his condud. So
that fliould fuch a one profefs to believe the
F 3 beft

70 Voluptucufnefs deftrii5lhe of real Piety. Serm. 3.

beft principles, and to be ever fb firmly per-
fuaded of them, his belief mufl be abfolutely
inefFediLial and dead, and wholly iifelefs as
to all the purpofes of true religion and vir-
tue. But

6. In confequence of this difoelief of, in-
attention to, and inefiicacy of principle, which
is the conilant attendant of this immoderate
love of pleafure, there will be farther an utter
want of that rational regard to Gcdy of all thofe
right ajfeBions and 'dijpojitions towards him, in
which the very elTence of true piety confifts,
and without which all external lervices what-
foever will be of no value in the nature of
things, or in the eiiimation of God. This
aivfid Jenfe of Deity cannot poliibly be duly
cultivated and rightly cherifhed, unlefs we
are at proper feafons abflracfted from every
thing of a fenfual nature, divorced from all
the pleafing amufements of life, and wholly
attentive to the mod grave and fober, and fe-
rious refiedlions. The general belief of the
being, perfections, and providence of God,
is of itfelf of but little confequence in religion,
and unlefs aduaily and habitually prefent to
the mind, can never excite that reverential
fear, that warm affediion, that flrong gratitude,
that chearful truft, that firm confidence, that
fixed delight in, that defire to pleafe, and
that ambition to be accepted of God, which
are ail indifpenfible ingredients of a rational
piety. Faith in him is indeed the root of all
other graces ; but unlefs the ground in which
'tis planted be duly prepared, cleanfcd from

every

Serm . ^ . Voluptuoufnefs deflruElive of real "Piety, y i

every thing offeniive, and the root itfelf in it
carefully cheriflied by a due proportion both
of moJ^ure and warmth, 'tis impoilible it
can live, fend forth frefh fibres, open into
bloom, or bring forth any of its fruits to ma-
turity and perfedfion. Fixed and frequent
confideration on the perfedlions and characfter
of God, is one of the moll efFe(5tual means
that carries nourifbment to this facred prinr-
ciple, enlivens, quickens, and renders it vi-
gorous and ad:ive, conveys its influence to
the feveral affections and paflions, and thus
exalts them above their natural ilate, and
transforms them into the more excellent
and v^orthy difpofitions of genuine piety.
But what room for retlecflions of this kind
in one, that hath no fort of relifli but
for fenfual pleafure, and religns himfelf en-
tirely to the pofieiiion of it ? How can he
be attentive to the confiderations of Deity,
how can God dwell in him, and fill his mind,
and employ his powers, when the whole cur-
rent of his thoughts is drawn into a quite
different channel, and dire6led into a courfe
that terminates at the utmoft diftance from
him ? But unlefs we thus fet God continually
before us, and folemnly introduce him into
our fouls, in all the fubdantial and afFe6ling
glories of his being, what polTible fentiments
of piety can arife in our breads, or what one
right affedtion can we exercife towards this
mod excellent ani adorable objed ? What
poiiible veneration and reverence can there be
in us for his majefly, if a thoufand gaudy
F 4 images

7 2 V^luptuoufnefs defiru^ive of real Piety. Serm. 3.

images are erected in our fouls, which we
are contiaually admiring and adoring ? What
room can there be for the love of God, or tor
complacency and delight in him, if we are
profeffed votaries of Mammon, Belial, and other
the foal idols that vice and vanity have erected
in oppofxtion to him ? How can we exercife
that humble trafl: and chearful hope in his
power and goodnefs, which are CiTential to the
charadter of a religious man, if lenfual grati-
fications conflantly banilh from our minds
all thoughts of thofe divine perfec-lioiis, which
alone can fupport the exercife of thofe graces ?
What biafs can there be in the foul towards
God, what tendency to rell: in him, as its
portion and exceeding great reward, whofe
atreiftions bind it down to eajrthly objects,
and entirely edrange and feparate it from its
great original ? Suppofing the objedts on which
men thus immoderately fet their hearts were
in themfelves lawful, and the pleafures that
engroffed them could not be fiid in their own
nature to be criminal, yet 'tis impo(hble thai
truly religious fentiments and difpofitions of
real piety could ever profper in fuch a ftate of
mind, becaufe the affc;(liions can never center
with a fuperior force on two 'dire(5tly contrary
objeils J no, nor embrace them with an equal
ardency and warmth. All fixed difpofitions
and prevalent habits in favour of the lower
pleafures, that are relative onlv to the body
and the prefent world, do neceflarily weaken
and retard the flow of the pallions towards in-
vifible and fpiritual things -, fo that in an

exadt

Serm. 3* Voluptuoufnefs dejlrii5fivs of red Piety. 73

exad; and unalterable proportion as our af-
fedions tend to created and corporeal good,
they will withdraw themfelves from and grow
cooj towards him, who as the lupream per-
fecftion and excellency delerves our heft and
higheft regards. What then Ihall we fay to
the pleafures of fin, and to the habits that
men contract of criminal gratifications ? If
the love of pleafures, in their nature inno-
cent, may gain fuch an afcendency in us, as
almoH: to fupplant all right affections towards
God, how is it podlble that thefe affedions
ftiould ever fubfift in the midd of paflions di-
rectly and unalterably iinful, or fiourifli in
minds that aie enllaved by habits of vvicked-
nefs and vice ? In the former cafe, the root
of faith is impoveriflied and ftarved, by draw-
ing from it all the kindly juices and nourifli-
ment that fhould invigorate and fupply it ;
in the latter cafe, it is really killed by thofe
poifonous and dcftrudive weeds, which fuffer
no feeds cf piety whatfoever to live around
thein. And indeed the love of pleafures, di-
redtly finful, eradicates the awes of God,
defaces ail imprelTions on the mind arilin^
from the {tn(fd of deity, wholly fuppreffes all
tendernefs of confcience, fleels the heart
againft the terrors of the divine anger, con-
ceals from the view every pleafing profped of
God, and creates a dreadful incapacity for
loving and delighting in him 3 fifles every
tendency to ingenuous gratitude, and is abfo-
lutely inconfiftent with the exetcife of it 3 fub-
verts the very foundadon of hope and trud: in

God,

74 Vohipttiottfnefs dejlru^he of real Piety, Scrm. 3'.

God, tikes of every biafs of the foul tending
to him as its proper happinefs ; and, in a word,
intirelj indifpofes and difabJes it for all ac-
quaintance with God, and extinguiflies thofe
facred aifedions tow^ards him, in which the
life and power of real religion and godllnefs
confift. But farther,

7. x\nother bad effecft of this voluptuary
and fenfual difoolition, and which lliews
how inconfilleiit it is with the life and
profperity of true religion, is : Its bad in^
jiuence in reference to all the external ex-
preffio72s, meam and irif.ruments of real piety\ by
which the inward principles are discovered,
and the religious fpirit and temper is pre-
ferved, cultivated and improved. AH inward
difpofitions have natural and proper methods
of manifefting themfelves, vilible fruits that
indicate of what nature they are, as certainly
as the tree is known by what it produces ;
and there are fuitable means for cultivating
difpofitions and habits of a moral and reli-
gi ms nature, without which they will not
thrive, nor even become fuperior in their in-
fluence to the impulfes of our animal affec-
tions and palTions. Thefe, as natural to us,
are infeparable from us, and need nothing
of art, endeavour, or (ludy to ftrengthen
them. 'Tis the bufinefs of a wife and good
man's life to fubdue, reftrain and regulate
them. The other, the fentiments and habits
of true piety and goodnefs may be truly faid
to be adventitious j that do not, like the other,
fpring up out of the foil of unimproved na-
ture,

Serm. g. Voluptuoufnefs defiruMhe of real Piety. 75

ture, but are the fruits of cultivation, and that
need therefore perpetual care, vvatchfuhiefs
and induftry to maintain their life, their vi-
gour and their beauty. 'Tis I believe fcarce
poffible to imagine, how inward fentiments
and habits of piety can difcover themfelves,
by external correfpondent adions, otherwife
than by fixed meditations on God, folemn
adoration of his infinite perfections and ma-
jefty, fu! table praiies and th^nkfgivings for
his benefits, fervent fupplication and prayer
for his continued protection and favour, care
to imitate him, and by a chearful a tendance
on all thofe inditutions which are proper in
their nature, and appointed by God, to keep
up the life' and fpirit of true devotion and
piety. Thefe things are both genuine ex-
preffions of an inward reverence and efleeni
for God, and help to confirm them ; and I
apprehend that an internal principle of true
religion and godlinefs will (lievv and exert
itlelf in fruits of this kind, as naturally and
invariably, as every feed arifes into its diilin-
guifhing produdion, and can be exprefl'ed by
no other figns and evidences whatfoever.

I. But how bcartltfs and indifpcfed to all exer-
cifes and fsrvices of this nature, mufl the
m^n of pie afar e naturally be ? Kow is it poiii-
ble he iliould fo far abdrad himfelf from the
world, and all the concerns of it, as is ne-
ceflary to his having any relifh and taite for
employments of this kind, who hath wholly
accnftomed himfelf to converfe witli fenfible
objedts only ? If he be taken up with the

impertinences

5^6 Voluptuoufncfs dejtru8he of real Piety. Serm. 3,'

impertinences and follies of life, which can-
not be termed diredly and in their nature
criminal ; if the gay, the polite, the fafiiion-
abie world is his great Ibady and care, and
his thoughts habitually employed on the
fplendid trifles and fhewy amuftm.ents, to
which the noble, the great, the rich in ge-
neral attend, for which alone they almoft
think themfelves made, and for a more liberal
indulgence in which they imagine their titles,
their honours and their fortunes to be their
peculiar priviledge ; if, I fay, the inclination
to thefe impertinences of life becomes the
prevailing paffion, and the fancy and ima-
gination be fully and conflantly poflelTed with
them, the effed: muft be a fettled diiinclina-
tion and inability to all the exercifes of god-
linefs. For fober reafoning and thought upon
abflradied fubjedls and invifible objeds, can
never employ the head that is crowded with
material and fenfible images ; and if the world
hath always free admiliion into the heart, God
mufl: neceifarily be excluded from it. Con-
verfe with him will be a difficult tafk. 'Tis
an exercife fo foreign to what the fenfuahll
hath habituated himfclf, that he will neither
know how to fet about it, or by what means
to carry it on. The faculty is obtained by
experience and ufe, and can be improved only
by frequency and application. Whenever he
attempts any thing of this nature, 'tis im-
poiTible his heart can be fixed, his thoughts
coherent, his reafonings connedted, or his ap-
prehenfions clears and therefore as impoffible

that

Serm. 3- Voluptuoufnefs deJiruBke of real Piety. 77
that his afFedions can be warmed, or any
fuchplealure experienced in it, as is neceflary
to reconcile him to the work and render it
an entertainment to him The effect of
which mufl be a growing reluiltance to fuch
engagements, the becoming weary of them,
the looking on them as an unpleafing tafk
and burthen, the framing to our minds ex-
cufes and apologies for the negleding of
them, the gladly laying hold of every op-
portunity that offers to omit them -, 'till by
frequent omiifaons, the uneafinefs arifing from
fuch omiffions gradually ceafe, whereby they
become more and more frequent, and at lafV,
which is frequently the cafe, they are entirely
thrown up, without any remaining remorfe of
conlcience on account of it.

2. Yea, fometimes thisfenfual, pleafureable
difpofition fo far prevails over and deceives
men, as that they are at lall taught to defend
thet?jf elves in fuch omifmis by fpecious reafon-
ingSj and appearances of argument. If they
are prefTed to that folemn converfe with God,
which is implied in prayer to him, and in
the facrifice of thankfgiving and praife, they
will tell us ; " that God knows our wants
*' without our telling him, that he is immu-
** table, and our prayers cannot change him,
" that he doth not v/ant our praifes, and
*' can receive no benefit by them, and that
** morality and a virtuous life, are the befl
** recompence we can make for all the di-
** vine benefits ;" as if we were not to ac-
kncwledge cur depe?idc?2ce en God becaufe he

knows

78 Vohiptuoufnefs dejlru^live of real Piety. Serm. g.

knows we are dependent, or as if God could
not be immutable if, according to his own
immutable perfe(flion, he varied the external
methods of his providence, and vouchfafed
his favours according to the moral circum-
ftances of his creatures ; or as if God's not
wanting any thing from us could make any
alteration in our relation and duty to him,
who want every thing from him; or morality
€ould be compleat if men forget their ob-
ligation to God ; or the pradtice of moral vir-
tue to m.en could excufe us from a right
difpolition and conducil towards him. Ob-
jeftions of this kind are not founded on rea-
fori, but fpring out of difincTinat'ion and preju-
dice to thefe great duties and exprefiions of
piety, which if regularly attended to, would
check that inclination to pleafare they are re-
folved to cherilh, and indulge freely. In like
manner, the attendance on all the publick
fervices of the houle of God, they look on
as quite unneceiTary, and a periodical wor-
fhip they imagine hath nothing to fupport
it. They are exceeding wife themfelves,
and know as much as the preacher can tell
them. Or they can read a good book at
home, or meditate abroad with equal devo-
tion as in the church. Every day is alike
proper for religion, and they know not why
they fliould be more religious one day than
another j with other objedlions of like force.
But a man need not be very acute to fee
through the fallacy of thefe arguments. If
they are fo very knowings do they never need

to

Serm. 3* Voluptucufuefs dejlru^five cf real Piety. 79

to be put in mind of what they know ? Do
not men of pleafure need it ahnoft above all
other men ? Can ■puhlick nrorjlAp be fupported
without^^t'^' times and feafons, and is not pe-
riodick worfliip therefore as neceffary as any
puhlick worlliip at all ? Is devotion that is
altogether private equally conducive to the
publick good as focial f Is not the publick
expreiiion of reverence for God a publick
teftimony in favour of religion, and therefore
a very great encouragement to it, and one
method of putting fome check to national
impiety and vice ? Is not a nation, as fuch, one
political body and perfon, that hath its blefs-
ings to afk of God, and is to be thankful for
the receipt of them ; and therefore why are not
expieffions of piety as necelTary and proper
from the publick perfon as from individuals ?
Suppofin g feme Jiiv could gain as much benefit
by a good book at home as by publick in-
llrudiion, can this be faid of ^//, or the ma-
jor part ? Is tliere not therefore fomewhat
due from every one by way of example to
the publick ; doth it not anfwer a good end
to lead and invite and encournge others to
attend on thofe publick fervices, which are
Ijecefiary to their inftrucftion, and to preferve
alive in them any fenfe of God, any regard
to principle and the practice of true virtue ?
And fuppofmg for once, that there are fome
peculiar advantages in publick worfhip, that
are to be expecfled no other ways, fuppofing
it to be an injlitution of Gody and that his
prefence and bl effing may reafonably be hoped

for

So VoUiptuouftiefs deJlruSIive of real Piety, Serm. 3,

for in the ufe of it ; what will all thefe pre-
tended arguments againlt it prove ? What,
that fecial worihip is an impertinent and un-
neceffaiy thing ? Or that God hath done
wrong to appoint or expecft it ? Or rather,
that men themieivcs are in an extream bad
difpofition, who are thus entirely difaffe<fted
to it, and lUive to imDofe on themfelves.
and by fallacious arguments to juftify a con-
duct, that I am perluaded may be proved con-
t-rary to the mo(t certain principles of natural
and revealed religion.

From thefe fort of arguments, which are
the main pleas of your men of liberty and
pleafure, 'tis evident that the great thing they
want and aim at, is, wholly to baniih all ex-
preflions of regard to and reverence for God
and his providence, both out of publick and
private life. If prayer and thankfgiving to
God be unneceifaiy for the reafons they urge,
the devotions of the clofet, and the belt part
of thofe of the church muft abfolutely ceafe
at once, and in truth almoft every thing of
religious worfhip, God, the objed; of it, and
every thing relative to him be wholly dif-
carded from amongfl mani^ind. And in con-
fequenceof this, all inflrudion mult be thrown
by, or become an exceeding poor, lifelefs,
and impertinent thing ; for if men are not
to be taught their duty to God, nor led into
the veneration of his majefly, nor morality to
be urged on them by the authority and awes
of God, every thing elfe that can be taught
them will be of little confequence to mora-.

lity 3

Serm. 3- Vohiptuoufnefs dejlnicfhe of real Piety. S'r
rality ; which without this will want the bed;
and fureft motives to fupport and encourage
the practice of it.

3. Hence 'tis no wonder, that under the
inflL5ence of fuch a dlfpofition, they fhould
72ever themfelves appear i?i an ajfemhly for re-
ligious ns:orJlnp, and take as much care to keep
oat of a church, as they do out of a charnel
houfe or fepulchre. Nothing that is regularly
tranfaded there can be the lead entertainment
to them. They are barbarians as to the very
language made ufe of in the houfe of God,
and cannot conceive the meaning of the
terms with which devotion cloaths itfelf.
Pray they cannot. They have neither the
knowledge nor the heart to do it. The blefs-
in;2:s that good men ailc are to them undefira-
ble, and many of them fuch as they are
determined never to accept at the hands of
God. The exercife of gratitude to God they
are ftrangers to, know not whether or no they
are indebted to him for thofe external blefs-
ings in which they place their happinefs ; and
as to others, they neither have them, nor
v/ifh to have them, and therefore owe no-
thing upon account of them, and thus in
their own imagination have as little reafon,
as in realitv inclination to be thankful. And
therefore the offering praifes to God mufl,
upon their principles, appear an unneceffary
and impertinent fuperftition. As to all pub-
lick inltrudion, they hold it in the moft fo-
vereign contempt. A difcourfe concerning
religion is cnthuliafm and cant. Morality is a

Vol. III. G dry.

82 Voluptuoufnefs dejlru5live of real Pkty. Serm. p

dry, infipid fubjed:, of which they have no
rehfh. Their ears are too delicate to hear
any thing about a future judgment and the
punifliments of a hfe to come, and they
would be apt to charge the preacher with want
of decency and politenefs, iliould he, if they
were accidentally prefent, grate their ears
with fuch har(h and unpleafing founds. To
reproach them for their fins would be rude-
nefs. To prefs them to repentance, imperti-
nence. To threaten them with divine ven-
geance, nothing (hort of prefumption and
infolence : And tlierefore to avoid all unea-
iinefs on thefe accounts, they feldom come
near the places where thefe difagreeable fub-
jefts are made mention of. And for this
reafon the weekly day of worfhip is perverted
by them into quite a different ufe and pur-
pofe from its original intention, either wafled
in fleep and lloth and indolence at home,
or partly loitered away in houfes of refort,
kept open for the men that have nothing to
do with Almighty God, and think their own
fouls of too little worth to deferve any care
to fave them ; or partly trifled away in the
impertinences of drefs and viiit j or profti-
tuted in private diverlions, games, and enter-
tainments, that in the manner they pratflice
them are fcarce lawful on any day ; or abufed
in adjufting and fettling their worldly affairs
and accounts, becaufe they have no thoughts,
or views, or hopes as to a future ftate. In
a word, as 'tis a di.y, in which no publick
diverfions are as yet authorifed, I know not

what

Se r m . 3 . Volupttioufnefs dejiruBive of real Piety . S ^

what time may produce, 'tis an almoii: loft
day to them, which they fcarce know hov/
fo fill up, which lies tedioufly upon their
hands, and on which they are glad of any
thing, except the exerciles proper to the day,
to pals away the time, arid keep themfelves
frorn the plague of refledion, and the hated
drudgery o{ worfhipping God.

4. Or if through cul'tom, or fome remain-
ing tendernefs of confcience, they cannot
wholly abflain from the houfe of God, hov/
can it be that they {hould receive any real
benefit from the fervices of it ? For

1. They are incapable of attending to them.
Frequently the foregoing evening is fpent by
them in fuch entertainments, as have filled
their minds with ideas but little favourable
to the fpirit of piety, and in fuch company
and diverfions, as no one ever imagined v/ould
contribute any thing to the life and fervour of
true devotion \ amidll fcenes, the imprefiions
of which are not eafily forgotten, and which
cannot but frequently crowd in upon them
in thofe folemnitles, where men (hould be
entirely abllracted from all the vanities of
life, and wholly intent upon much more ex-
cellent and interefting objeds ; fo that their
minds are abfent, and they fcarce bear any
part in the fervices at which they are pre-
fent ; on which account they deferve a fhare
in that character which God hath {q feverely
threatened : T^his people draws jiear 77ie 'with
their inGiith, and with their lips do they honour
G 2 me.

§4 Voluptuoufnefs dejlru!^ivc of real Piety. Sernt. ^,'

me, but have removed their heart far from me -f -<,
If through fullnefs, or the fatigue of diver-
lion, they are not oppreffed with drowiinefs,
and heavy with fleep, the remembrance of pad
entertainments takes up their minds, or fu-
ture affignations and parties of plcafure warm
their hopes, and are enjoyed by hvely anti-
cipation -y or the drefs of the audience at-
tracts their obfervation, fo that Heaven hath
no more of their eyes than their hearts ; or
by fecret whifpers, and the indecency of
laughter in the countenance, they betray an
inward contempt for the fervices they fliould
be engaged in, and too plainly difcover that
God is not in all their thoughts. In a word,
their refledions are diflipated, their attention,
if there be any, diflradied, and their affec-
tions utterly fenfelefs and unmoved ; fo that
they cannot unite their hearts to fear God,
and if they offer him a^y thing, what mufl
it but iho-facrifce of fools ?

2. If they could attend to the fervices of
the houfe of God, yet they could not bear
any hearty willing part in thein. How is it
indeed poffible, that they fliould cordially
join in any of the folemnities of religious
worfliip, when all of them tend to awaken
and fix a difpofition diredly the reverfe of
what influences and governs them ? Can
they with lincerity fay Amen to prayers,
that God would create in them clean hearts^ atid

\ Ifaiah xix. 13.

refiew

Scrm. 3« Volupiuoufnefs deJlruSf he of real Piety, ^^

renew right Jpi?'its iviihin them^ that he would
fave them from the vanities of Hfe, and the
delufions of pleafure, and enable them to^A;
their affediions on things that are above ^ and not
en things that are on earth ? Will not habit
and pailion relu'ilate rather to fuch an ailent ?
Will not fuch requefts appear to them unne-
ceffary, and favouring of fu perdition, four-
nefs, and precifion ? Or will they not through
partialitv and fell deceit forget their own im-
mediate concern in prayers of this nature,
and imagine, that however reafonable they are
in themfelves, they do not afFe(ft their cha-
-rader and condu<f!t, as feeing nothing criminal
in themfelves, and being unwilling to believe
that what they love is inconliftent with reli-
gion, or offeniive to God ? If fuch fubjeds
are infilled on, in the courfe of publick in-
ilrudtion, as tend to cenfure their conducft,
and reprefent the folly and dinger of it ; ei-
ther they are offended with the preacher as
uling indecent liberties, and levelling his dif-
courles immediately againft them, meddling
with things quite out of his fphere j or treat
him with contempt, as inveighing againil
pleafures he is not able to come at, and
finding fault with innocent gratifications, in
which through interefi:, or morofsnefs, or
needlefs fingularity he refufes to partake ; or
fortify themfelves againft all that he can
fay to them, by refolvin^ immediately to
forget it, or by (heltering themfelves in fome
faving opinions, that may give hopes of final
mercy without repentance and reformation.

G 3 3. If

$6 Volupluoiifnefs dejlruuii-vc of real Piety. Serm. 3.

3. If on thefe accounts perfons are not at
laft prevailed on wholly to ablent themfelves
from the folemnities of worfhip, yet they
effedually prevent all manner of good inflit-
ence zndferioiis impre£ions on themfelves in the
ufe of them. Heedlels, inattentive prayers
can never afifedl the mind, nor derive any
fupplies of grace, from God. They are mere
iiieiefs breath, blov^^n away long before they
reach his throne j or if they find tjieir way
thither, appear only as arguments of the ii)-
lincerity and hypocrify of the offerer 3 fo
that as they do not proceed from, fo they
Ipaye no traces of a ferious fpirit behind them,
nor contribute any thing to fix the dilpofition
of piety by their acceptance and prevalence
with Aloiighty God. In themfelves they are
lighter than vanity, and in his account they
are fooli&nefs and an abomination. Nor
will the inftrudions of religion find their vvay
into the confcience, quicken the acfdve powers,
be attended with fuccefs, or conduce to the
purpofes of real religion, however pertinent
and clear they may be in themfelves, and
with whatever warmth and ferioufnefs they
may be enforced, if the firft attention to them
be ne8:li?ent, or the after remembrance of
t|iem be entirely excluded. What fignifies
preaching, if the minds of the hearers be not
engaged ; or what would even an Apoftle be,
as to any good efi'e^t, better than founding
brafs or a tinkling cymbal, if the ear was en-
tirely difaffecfted to the mufick of his inftruc-
tion, or if that was heard through a me-
dium

Serm. 3* Volupluoufnefs dejlru^ive of real P-itty. 5-%

dium that would render it indiflind: or
grating ? It is confelled, that the preaching
of the gofpel is too frequently wholly ineffec-
tual, and the number of converts it makes
to religion and virtue comparatively but fmall.
And there are many caufes that contribute to
this evil. But is not the principal one fre-
quently in the indifpofition of the hearer ?
Doth he come with that temper which is ne-
celTary to his profiting ? Doth he attend to
pubiick inilruftion as an inflitution appointed
by God for his, improvement in the life of
faith and piety ? Doth he ruminate on what
he hears, and digeft it by ferious refledion,
and a faithful application of what he hears to
his own condition and charatler r If he re-
ceives at any time any good impreffions or
right convidions, doth he cherifli them and
fix them by proper confideration ? If the
love of pleafure be uppermoft in the heart,
this can never be done. Im.preffions of this
kind, in a fcnfual difpofition, cannot be per-
manent. The prevailing habit will foon
eflace them, and when negleded they will
inflantly die.

Our bleffed Saviour hath well compared
the truths of his reUgion to good feed, and the
different fort of hearers to diiterent kinds of
ground, on which the feed falls. Form rd and
heedlefs hearers he likens to the Tc-/7y fide and
the feed falling on it, becaufe as fuch feed ne-
ver enters the ground, fo the dodtrines of re-
ligion never enter into the underilandings and
hearts of fuch perfons -, the ivicked one catches
G 4 a'way

83 Voluptuoiifnefs dejlru^ive of red Piety. Serm. 3.

away the wordy as the fowls of the air do
the feed fcattered on tlie high road. Other
hearers are compared to grou?idftiIl of thorni
on which the feed is fown, which indeed
may come up, but cannot thrive or live long,
becaufe kept down and deftroyed by the foul-
nefs of the ground on which it fell ; repre-
fenting thofe who having heard his word,
go forth end are choaked with cares and riches,
and the pleafures of this life, andfo bring forth
no fruit to perfeSlicn *. Both the feed mufl
be good, and the foil proper and v/ell cleanfed,
or the hopes of a confiderable harveft muft
be difappointed. Hence the ineflicacy of the
Chridian doctrine, and the inftructions of
the houfe of God, on fuch large numbers
who wear the Chriflian name, may be moft
certainly accounted for, without fuppofing
any defeft in the do^^rine itfelf, or internal
inaptitude and impotency to promote the ends
of religion and virtue. A love of moral truth
and a firm belief of it, are the proper difpo-
fiticns to receive the docftrines of Chrift. It
is this that makes the ground, \.\\q heart good.
If it falls on any other foil, or meets with a
contrary difpofition, 'tis impoffible it can live,
take root, fpring up with vigour into real
and permanent good habits, or produce any
valuable increafe, any genuine fruits of righ-
teoufnefs in due proportion or abundance.
Or if there be any natural goodncfs in the
foil, any native ingenuity of mind, or origi-

* Luke viii. 14.

flal

Serm. 3' Voluptuoufnefs dsJlrvMive cf red Piety. 89

nal tendency to truth and rlghteoufnels, yet
if through an habitual and criminal neglec^l,
fenfual affedions have been luffered to pre-
vail, and a long courfe of indulgence to ap-
petite and inclination hath fixed and rivetted
the love of pleafure, fo that the mind is filled
with lively images and ilrong defires, paf-
fionatelyfond, and eagerly bent to the puifuit
and enjoyment of it ; the natural goodnefs
of the ground in fuch a cafe will be of no
avail, whilft thefe thorns and briars, thefe
noxious and deftrucftive weeds are encouraged,
and fufFered to grow at liberty and unmo-
lefted. The beft principles that can be of-
fered to fuch a one's confideration can carry
but little convidion, nor the warmefl: and
wifefi: indfudions, how well foever adapted
to do good, make any deep or LifLing irn-
preiTions ; becaufe of the return and preva-
lence of Uronger pafiions, that foon efface
all weaker traces on the mind, or prevent it
from receiving any in favour of Chnflian piety
and goodnefs.

This is an eifed that arifes out of the very
nature of things, and the narrow capacity of
the human mind, which cannot retain, nor
fteadily view at once a multiplicity of objeds,
nor be equally imprefi'ed and affedcd at the
fame time by fuch as are of a quite different
and contrary nature. As a flream can never
run contrary to itfelf, fo neither can the incli-
nations and pafiions 1 and therefore if they
flow with their full firength to fenfible ap-
pearances, the gratification of the appetites,

and

90 Voluptumfnefs defiruoiive of real Piety. Serm. 3.

and thofe pomps and pleafures of the world,
which are all the heaven and happinefs that
the generality defire ; all other tendencies will
be too feeble to reiifl the impetuous ilream,
and be eafily borne down by the prevailing
current. So that if we confider only the
frame of our own being, and attend to the
natural v/orkings of thofe palTions that are
inferted into it ; men of pleafure can reap no
advantage from any of the fervices of the
houfe of God, and the temper they bring
with them into it will either render them ab-
folutely flupid and infenfible under every per-
fuaiive that revelation can offer to a religious
life ; or enervate and fupprefs every riiing ka-
timent and difpofition in favour of it, before
it gains root and ftrength enough to bring
forth fruit to maturity.

4. Or if we confider the inilitutions of
publick worlliip as appointed for the ccmmuni-
cation of the divine ajjijiance and grace, and as
means of deriving from God any peculiar
aids and fupports, fuitable to the fpecial dif-
ficulties of a religious life, in which view I
think all the inftances both of private and
publick devotion fhould be conlidered ; what
profpedl or hope can men under the influence
and power of a fenfual difpofition reafonably
form of obtaining any fuch influences from
the God of grace ? Or what likelihood is
there that impreffions of this kind, if re-
ceived, Ibould be permanent and effedtual.
I know indeed what God can do in this re-
fpedt if he pleafes, and pollibly fome fev/ in-

ilances

Serm. 3» Vohptuottfnefs dejlru^iveof re.al Pieiy. 91

fiances of extraordinary converlions may be
prodaced, by fudden llrong impreffions on
the mind that haye been happily fuccefsful.
But there is no reafoning from what God may
do, to what he will do, nor from a few extra-
ordinary cafes to the common and ordinary
courfe of his dealings with men. God can
produce an harveil out of the ground by his
almighty power without the hufbandman's
labour and care, if he law fit to do it. But
fhould the hufbandman refufe to fow his
ground in expecftation of fuch a miraculous
harvelt, would any one wonder at his difap-
pointment ? What is it to men in fuch in-
ftances to confider what God can do, when
the obvious thought that fliould podeis them
is, what God ufjally doth, and what he hath
given them reafon and encouragement to hope
he will do. If the good feed be, like that fcat-
tered by the way Jlde^ that never falls into tlie
ground, is fullered to make no impreihon at
all upon the heart and confcience ; where hath
God promifed to make it fpring up ? Or to
prevent the evil one from catching it away ?
Or if it Ihould ftrike root, yet if it falls into
an heart pyfTelTed widi the love of riches, and
a prevailing fondnefs for fenfuai pleafures,
hath God undertaken by an extraordinary
power to prevent its being choakcd up and
wholly deflroyed ? God's grace is unqueftion-
2iQ\y free. But doth it therefc/re follow that
God will give it where 'tis neither e/ked, nor
deiired, nor the means of obtaining it rightly
improved"^ Or that ^le will bedow it on men

who.

92 VolupiuDufnefs deJlru5Jive of real Piety. Serm. 5.

who, by being immerfed in pleafurable in-
dulgences, are really incapable of receiving
and gaining any advantage by it. Senfualifts
are of all others the moft unlikely to receive
grace from God, and to find a bleiling from
him in the inftitutions of worlhip, becaufe,
generally ipeaking, there is nothing in them
on which religious impreflions can faflen, no
hold to be taken of their confciences, nor
any room for the admiflion of principles to
operate in their minds, nor any one of their
affedions but what is ftrongly engaged in fa-
vour of their pleafures, and deeply prepoflell'ed
in prejudice of every thing of a religious
nature. And if you make your obfervations
you will find, that few of this completion
and characftsr, comparatively fpeaking, are
ever recovered, either by extraordinary or
ordinary means, to real piety and virtue ; be-
caufe nothing renders the mind fo incapable
of and averfe to thofe fentiments and difpo-
fitions, v/hich are eflential to the life and
power cf godlinefs, as a flrengthened, con-
firmed habit of fenlu.:l indulgence. So that
divine influences falling on fuch perfons would
be like the fruitful rho\»^ers, or the warming
beams of the lun falling on a rock, or the
fand, or the furface of the fea, that make no
kind of vifible alteration in them, and cannot,
in the nature of the thing, produce either
verd-!re or fruitfulnefs. £0 that in every view
men of pleafure preclude themfclves from all
the advantages that may be otherwile expetted
in the ufe of the feveral means and inftrurnents

of

Scrm. 3« Voluptuoufnefs dejlru5live of red Piety. 9.3

of religion and virtue, and cheridi within
themfelves a temper that renders all the po-
viflons of the grace of God wholly ineffectual
to recover them to a fenfe of their duty and
a proper meetnefs for their higheft and mojft
durable happinefs i and which therefore muft
be allowed to be a temper highly dilTervicea-
ble to the caufe and intereft of ferious piety
and godlinefs. And this will farther appear if
we confider,

IV. The bad influence which a prevailing
love of pleafure hath upon mens families ;
and I am convinced that the confequence
mud unavoidably be an increaling difmclina-
tion to every thing of a religious nature, and
at length an abfolute want of all manner
of concern and thought about it ; and that
nothing fliort of this can be expefted, ac-
cording to the ordinary courfe of things. But
of this in the next dilcourfe.

SERMON

94 Voluptuoufnefs dejiruofive to Serm. 4,

SERMON IV.

Voluptuoufnefs deftrudive to Mens
Families and fecular Interefts.

2 Timothy iii. 4.
Hovers of pleafitre more than levers of God.

IN Ibine preceding difGOurfes I have de-
fcribed' this temper, and proved it to be
very criminal, and fliewn Its fatal influence
in feveral important inflances. To thofe I
have named, I would nf)w add,

IV. The bad influence which a prevailing
love of pleafure hath upon mens families.

'Tis natural to think that if parents are fo
fond of pleafure, as to negled: the cultivation
and improvement of their own minds in reli-
gious habits, principles and difpofitions, they
will be but little follicitous of inftilling them
into their children, and never think it worth
while to excite in them a reliili for what they
have no taile of themfelves ; much lefs for
that to which they have contraclted a ftrong
difinclination or real averiion. Frequently
they have neither time nor ability to give their

children

Serm. 4. Mem Families andfecular Inferejfs. 95

children any rational information. They have
a multitude oi important trijfes on their hands,
that are of too great moment to be neglecfted.
for the fake of that part of education, which
they don't think of any great confequence or
neceffity, and which, as they have been with-
out, or at leafl got rid of, as to any abiding
effects, they cannot be perfuaded is any ways
elTential to the welfare and happinefs of their
families. Many of them indeed, have not (o
much as an idea of the common principles of
religion, or if they have, hold them in the
moft fovereign contempt, and never think or
fpeak of them but with derifion ; and there-
fore are [o far from any defire or care to inftil
into their childrens minds any knowledge or
reverence of thefe things, that they breed
them up in the deepeil ignorance of thefe, or
with an hereditary averfion and enmity to
them. Yea, too many, who have had them-
felves the advantage of a religious education,
yet having loft almoft all the good impreffions
of it, by entering into the acquaintances and
pradices of the faihionable and well bred,
look upon themfelves as under a kind of ob-
ligation to bring up their children according,
to the prevailing tafte, and give them an edu-
cation t!i:.t we ufually call a genteel and polite
one. They are oftentimes at great expence
for mailers to inftrud: them, and begrudge
nothing they can lay out to refine and accom-
plifli them. But then piety, morality, and
the principles necefiary to fupport the pradVice
of thefe are never confidered as part of a

polite

^6 Voluptuotifnefs dcjtruufive to Serm.4,'

polite education, as real accomplifhments of
human nature, and necelTary to fhine and ap-
pear with advantage in the world. Thele
kind of things are quite grown out of fa(l:iion
and repute, and fhould any one venture to
appear with accomplifhments of this nature,
amongfl the gay and elegant part of man-
kind, they would look upon his drefs as
much out of all mode and character, as though
he had cloathed himfelf with the antiquated
habit of a century or two paft. To polilh the
mind, to refine the manners, and to teach
moral elegance of behaviour, is not the art
nor turn of the prefent times. The artifts
and ind:rud:ors now fought after, are not men
that can teach wifdom, or inform the under-
ftanding, that will read lectures on the re-
verence due to deity, the government of the
paffions, the obligations of benevolence and
juftice, the rules of honour, publick fpirit,
the love of our country, the contempt of in-
dolence and pleafure, the foundations of mo-
ral virtue, or on any fubjeft that may render
them blelnngs in private, and ornaments in
publick life : No. But fuch as can inftrudt
the feet to move, and give a graceful air to
the body only ; fuch as can teach the fingers
to plav, and the voice to bear a part in any
harmony but that which is employed in
praifing the univerfal Creator : Such as have
an exquifite tade and fkill in the fcience of
faOiion, great depth of judgment in forming
their pupils into an external elegance of ap-
pearance, richnefs of fancy and invention in

the

Serm. 4- Mens Families and fecular Interejis. 97

the ornaments of drefs, the furniture of our
houfes, or the dirpoluion of a table ; fuch who
can provide new entertainments for the pub-
lick, or nicely and exadiiy regulate and con-
duct them, or form others into the behaviour
that may make them appear with advantage
in them. Education in flimilies of fortune,
pleafureand gaiety is almoll univerfdly confined
to thefe and the like particulars j and though I
am far from cenfuring every thing of this
nature, as criminal, or improper for perfons
of fortune or ftation, yea, though I think them
in their meafure truly ornamental, and fuch
as ought not to be wholly omitted, where
the rank of life requires it, and there is a due
affluence of fortune to fupport it; yet when
education is wholly imployed in thefe things,
and all the care of parents is only to inllrudt
their children in the nature and ufe of thefe
fajUoiable elegances y every one muft fee that
children miuft grow up wholly deftitute of all
better principles, and almcft without fo much
as a diltant tendency of mind to true religioa
and virtue.

Efpecially when there is net only a want of
iue cultivation and inftrudion, but the conftant
influence of example^ leading them almofi:
from their very infancy into a life of pleafure,
indulgence and ienfuality ; whereby the na-
tural inclination to thefe things is heightened,
and growls into fuch a fixed and permanent
habit, as to become almofi: incurable. Plea-
fure is in itfelf an artful enchantrefs, grateful
to {tx\{^ and inclination, and the earlieft care

Vol. III. H ihould

^S P^oluptuoufnefs dejlru5!ive to Serm, 4,

fhould be taken to check the tendency to it>
and prevent an immoderate fondnels for it.
We need no incentives to purfue it, no exam-
ples to lead us into the love and indulgence
of it. If nature be left to itfelf, to follow its
own didates, and gratify its own patTions and
affedlions, we fliall find it prone enough to
animal gratifications. All her original inftindd
and propenfities are after thefe, long before
the faculties of reafon open, and judgment
and confcience can have power to curb and
reftrain them. But if thofe who have the
care of children never concern themfelves to
call the powers of reafon into exercife, nor
afhil them in forming juft fentiments of the
valuable ends and true improvement of
human life j but leave them merely to the
infhindls of appetite, and the government of
their fenfes, and even educate them in the
arts of vanity, initiate them into all the
reigning follies and extravagances of the times
tliey live in, and countenance and encourage
in them the natural bent and difpolition to
thefe things, by their own pra(ftice and daily .
example ; how is it poHible in fuch a (itua-
tion, that they fliould have any apprehenfion
of principles, any underflanding of moral ex-*
cellency and worth, any relifh for the enter-
tainments of reafon, or the leaft incHnation to
enter into the fpirit of true religion, and prac-
tice the virtues that are efTentially and infe-
parably connected with it ?

There is nothing more boafted of In the
prefect age, than reajon. Its abfolute fuf-

iiciency

Serm. 4. Mens Families and fecular Interejis. gg

ficiency is fo magnified as to decry all the
affiftance of divine inftru^lion and revelation.
It is, it feems, of fo divine and all perfedl a
nature, as to be fit for any thing, and capable
of every thing. I am not at all difpofed to run
down reafon, nor have fo much malice in my
heart as to defame it, in revenge for the hlaf-
phemies that others have thrown out upofi
divine revelation. It is unqueftionably an
excellent thing, exalts us into fome refem-
blance with the firfb and greateft of beint^s,
and is the foundation of every thing that is
great and valuable in human nature. But
do we rightly underlfand what is meant by
reafon ?

Do we mean by it the rational f>o-zz-crs and
faculties f Thefe unqueftionably are fufficient
for every valuable purpofe of human life, be-
caufe they are our only capacities for every
rational a(fl: and duty, and nothing, in the
nature of things, can be required of any
man, v^hich he hath not powers to enable
him to know and do. But bouD are they jujji-
cient f What without opening, without culti-
vation and imprcvefnejit ? How have thofe
charming and admirable youths of the prefent
age, who are the mofi: perfecft adepts in the
philofophy of drefs, fafiiion, politenefs, and
all the various arts of gay life, how I fay
have they gained their important knowledge ?
To what do they owe this their fingolar ele-
gance of tade, and exadinefs of judgment ?
Is it mere nature, or the improvement of na-
ture ? Have they it by the mere unafiifled ufe
H 2 of

I GO Voluptuoufnefs dejiru^ive to Sc?m 4^

of their own excellent reafon, wiihout being
beholden to any human inilrudtion, revelation,
and example ? Is it not the elTedl of critical
obfervation, being bred up amidft the moft
improving patterns, converfing with mafters,
valets, povvderers, and the like noble pro-
feflbrs in thefe belles arts and fciences ? Yea
have not many of thefe hopeful and incom-
parable yoi:ths travelled for the i\.i\\ they have
into foreign countries, expofed themfelves to
many hazards by fea and land, endured the
fcorching heat and pinching cold, vifited iher
courts of princes, and the palaces of the great
and noble, and returned blefhngs to their na-
tive country, finilhed by travel, furnifhed
with knowledge, and capable of di'flating
laws of good breeding, and fettling every
puniflilio of a H;enteel behaviour and drefs ?
Is it not owing to what they have learnt
abroad, and the curious obfervations they have
made on foreign men and manners, that they
have fo much ik'iW in the air and attitude of
the hat, the fliape, the length and breadth of
the bag, the trim, the ornament, the cut, and
colour of the coat, the fall of the fword, and
many other the like things, the grand objed:s
and only improvements of modern travelling ?
What would mere reafon have done lor thefe
gentlemen without this ? Much more, what
can it do in the more dry and unpleafing
fubjecfls of religion and virtue, without cul-
tivation and dirediion ? How can it be ex-
pected that the knowledge and habits of either
fhould be attained, unlefs the reafonable

powers

Serm. 4. Alcns Families and fectdar Intercjls. loi

powers be kindly led to them, affifted in their
inquiries, and in the mod tender and friendly
manner encouraged in their puiibit of and
regard to them ? Or

Do we underfland by reafon, that which
is the effc^ft of a right ufe of thefe powers,
truths the reafon of things, their connedions,
repugnances, and the confequences of each ?
But the great queftion is how to come at this ?
What art or fcience is there^ i\\?ii f If -foivny ever
rifes up in the mind and jflourillies without fome
friendly hand to plant and water it, and help
forward its increafe and perfedion, and bring
it to maturity ? Are religious and monil truths
to be clearly difcerned, in their nature, ob-
ligations, and importance ? Can they be im-
prefied on the heart, and embraced as the
genuine principles of a rational and nioraj
CiDndud, if the education be fuch as wholly
keeps them out of the mind, and the ex-
ample fet before our eyes, from our earlieft
infancy, calls off our attention from them,
and leads to maxims and pradices that are
diredly the reverfe of them ? To you I ap-
peal, the rich and honourable, to you who
boaft yourfelves as the polite and fafhionable
part of the human fpecies, to you, the lovers
of pleafure, and devotees to inclination ;
who have had the lingular advantage of being
educated to every thing but religion and vir-
tue, and been brought up in high life, and
bleffed with the fair examples of a fplendid
and pleafureable anceftry ; what noble prin-
ciples infpire you, what high fentiments of
H 3 deity

I02 Vohptuoufnefs dejhii^ive to Serm. 4.

deity poiTefs your minds, how juft your
thoughts, how profound your reafonings upon
all religious fabjed:s r It mull: be confe&d,
indeed, your principles are not of the \uper~
natural kind^ nor are you at all beholden to
the borrowed affiilance and grace of divine
revelation. No. Nature is your oracle, and
the great originals you have copied have
ilrengthened her propenfities, encouraged her
inclinations, offered no violence or reftraint
to her appetites, nor engrafted any thing of
Cbriftian Juperjiition on it to debafe and cor-
rupt it. Sublimer fentiments elevate your
minds, and nobler pallions in confequence
animate and infpire you ! In that early part
of life, in which ancient philofophy taught
men filence and modefty, you enter into the
world, out of all the foftnelles of an indul-
gent education, exquifitely formed, and com-
pleat in every kind of liberal and elegant
qualifications. To you the moil difficult fub-
jedfs appear in all the lively demonflrations
of day-light, and others that the generality
of mankind, and thofe who have been the
mod laborious enquirers after truth, have
efteemed as the moll certain and felf-evident,
you have found out to be entirely precarious
and ill-grounded, and learnt, without fear or
fcruplc, to rejedt as impertinent abfurdities.
You peremptorily decide this grand world was
all formed of atoms, Vv'ithout the direclion of
an intelligent caufe, that every thing is fub-
je6l to the neceflary laws of matter and m.o-
tion, or the arbitrary caprice of undeiigning

chance

Serm. 4, Mens Families andfecular Interefis, 105

chance j that providence is the ii(5tion of en-
thufiafm, and all reverence and fears of a
deity mere contemptible fuperftition : That
whatever is in man is entirely material, that
at death he perii'hes like the ignobler brute,
hath no being or fenfation beyond it ; nothing
to hope for, nothing to be afraid of after
it. In confequence of this you difmifs the
deity from all your cares, and are too polite
to trouble him with the impertinences of your
wordiip. The difpofitions of piety are per-
fect Grangers to your breads, and have no
place amongft the gayer images that conti-
nually polTefs you. And O what fandtity
of manners, what an invariable rectitude of
condu6tj what perfecft elegance and amiable-
nefs of behaviour, what high regard to deco-
rum, chara6ler, title, ftation, fortune, and
every valuable confideration of human nature
and life, flows from fuch an education and
fuch fenriments ! Who that obferves them,
or hears their publick charatflers, can help
imagining them to be the improved difciples of
a Socrates, a Paid^ a Locke, or IVoollafton F Go
on ye rich and great thus to polifh and
refine your children. Bred up in all the arts
of high and pleafureable life, they will inherit
all your virtues, never difgrace your blood
and families, nor degenerate from the fair
examples you fet before them. You and they
will be an eternal proof how extreamly
friendly the love of pleafure is to true religion,
and of the vaft probability, the abfolute cer-
tainty there is, that it will thrive and flourifli
H 4 without

104 Voluptuoufnsfs deJlruBive to Serm. 4,

without any kind of education or example
in favour of it.

And was the influence of ilich examples
confined only to their own children, it would
be more tolerable, and one would be apt to
leave them in quiet pcffefTion of their own
madnefs and folly, and give them up as in^
curablcs. But the mifchicf fpreids farther,
and the infeBion reaches to all around them.
They are living periilences in fociety, they
blaft v^'hatever they breathe on, and fprcad
diflemper and death through every perfon
almoft they converfe with. What are the
domeHicks and menial fervants in the families
of men devoted to plcalure, but either the
mean and infamous aflillants to their vices,
or elfe as execrably corrupt as thofe th:-y
attend on ? What is the whole family, from
firil: to laft, but a mixture of profanenefs, ex-
travagance, luxury, intemperance and de-
bauchery ; amongd: whom innocence never
enters, but 'tis immediately betrayed, or in-
ftantly forced to flv with fliame and horror,
as from infamy and deflrucftion. The ma-^
ftcr's pleafures, the fervants in their turns pur-
fue, enter into all their diverfions, and prac-
tice in their lower ways all the fame enor-
mities and extravagances of failiionahle vice ;
whereby tliey become daring and infolent, and
grow fearlefs both of God and man ; fit to
{&<\Q in no families of moral reputation and
charadlers, and incapable of being ufeful as
to any valuable purpofes of private or pub-
lick life. How fliould they, when they have

fec;i

Serm. 4. Mens Families and fectdar Inter ejls. 105

feen nothing but impiety and profanenefs in
thofe who have cloatheJ and maintained
them, have oftentimes been made conicious
to their worft debaurberies, been carried by
them to every publick fcene of pleafure, been.
accLiflomed by them to idlenefs, fed to ex-
cefs, kept from all publick infirudion, and
thus prevented from every poiTibility of know-
ing more, or adling better than their keepers ?
Wretches thus led and formed by fuch ex-
amples, and allowed and encouraged in fuch
practices, cannot but be extreamly profane,
and run the utmoR lengths of the mofi:
daring impieties. And by thefe means

5. The wi\i^\^i jpreads "w'lder and Ir religion
gains grciind, as it hath nun) hers, fartiion, no-
bility, power, and riches, to countenance
and fupport it. There is in many a ftrong
inclination to be like the reft, or the generality
of the v/orld ; and without enquiring whether
what they do is right, and agreeable to rea-
fon, they follow too in-iplicitly their exam-
ple, and are efpecially fond of imitating thofe
whom they efleem perfoiis of fortune, cha-
ra(fler, and education -y wbofe example they
think adds a kind of dignity and fauL^ion to
the like practices in others. They imagine
that cuftom is reafon enough for any pradice,
and that they need not be more fcrupulous
than the great and rich j that there is no
living in the world, if one mud: not be like
it, nor enter into the ways and manners of
it, and \h2X Jingularity, either in principle or
practice, \z a ridiculous p^-ecifion^ that lliews a

man

io6 Voluptuoufnefs deJiruBive to Serm. 4.'

man abjed, and renders him contemptible.
Hence, becaufe there is too general a difre-
gard to all the principles of religion and mo-
rality amongft mankind, they think principle,
and a regard to it, almoft unneceflary accom-
plifhments, treat the principles of religion at
bell with coldnefs and indifference, often-
times with great freedom and difrefped:, and
at length, that their conformity to the pat-
terns ihey copy after may be more exad:, and
they may (hew how much they have improved
by them, they venture not only to call their
truth into queftion, but reprefent them as
abfurdities, and laugh at them as impertinent
and ridiculous. And as to all religious in-
fhitutions and obfervances, becaufe the regard
to them is 'CiO\. J ajJnonable , and the attending
on them not pra6ticed by thofe, who are
efteemed as the patterns of elegance and po-
litcnefs, they are in a great meafure entirely
neglected bv t\\t(tfervile imitators^ and held
in gj eat difefteem, merely for this poor and
contemptible reafon, becaufe they would not
be thought fingularly devout. Yea fome are
mad enough to fmother their own convicftions,
and ad: contrary to the didates of their own
confciences, through a wicked complaifance
to caftom and example, and a defired con-
forrni y to the manners of the profligate, rich
and great, whofe company they are fond of,
and whofe acquaintance and converfation they
are fools enough to think an honour to them 5
though the almofl only pofiible effed: of be-
ing admitted to intimacy and freedom with

them

Serm. 4' Mens Families and fecular Interejls. 107

them is, the being laughed out of their prin-
ciples, the corruption of their morals, the
wafte of their time, and the ruin of their
fortunes. And though cur ancient nobility and
perfons of red quality and fortune, would
have thought it beneath them, and a reflec-
tion upon their honour and charader, to
have made mechanicks and tradefmen their
companions and intimates ; yet in our times,
when almoft every thing r^i;;?^ dregs y the coronet
and the counter harmonioufly affociate, the peer
puts himielf on a level with the cit ; they
fwear, they drink, they game, they whore
together. The fool of a cit thinks 'tis polite
to be like 7ny lordy enters into all his extrava-
gancies, joins with him in his impious ridi-
cules, receives his profane wit with appro-
bation, laughs when he blafphemes, and be-
comes at length as finijhed a wretch as his
right honourable inflru<5lor.

When thus qualified and formed, and tu-
tored into the knowledge and love of the
pleafures and vices of thofehe counts his bet-
ters, he becomes fit for exteniive mifchief,
and fets up for polifhing and improving in
the fame arts he hath himfelf learnt, tirsfe
of like employments, circumftances, and Na-
tions. To thefe he relates withpleafure and
boafting his acquaintance and intimacy with
this man of quality, that perfon of fortune,
and fuch a gentleman of diftindion and fa-
mily. He entertains his companions with an
account of this adventure, fuch a party of
pleafure, luth a night's frolick and gallantry.

He

io8 Voluptuoufnefs dejlru5ihe to Serm. 4.

He gives the fhocking account of his profule-
Befs and extravagance, his profanenefs and
vices, with an air of fatisfadtion and exultinrr
pleafure, and infenfibly inftils the foft and
pleifing poifon, the palTion for pleafure and
die love of Ciiminal indulgences, into the
hearts of his aflbciates *. If at firft his im-
piety and vvickednefs create an horror in any
of his companions, whofe education hath
led them to a difapprobation of fuch extra-
vagances, and in whom there are any re-
mains of tendernefs of confcience, {tnio of
deity, or knov/ledge of good and evil ; fre-
quent converfe gradually takes off that hor-
ror. At length they can hear every thing
without trembling, after this, with a kind
of approbation and pleafure. Then they en-
ter into the firft meafures of vice, gradually
grow dexterous proficients in it, and at lafl
learn to prad:ice all the pleafures of iniquity
with full approbation and greedinefs. If any
lefler fears fhould for a while continue, and
confcience fbould fliew any relu(ftance to the
defperate meafures into which they are draw-
ing ; banter and ridicule will in time entirely
fupprefs them, and the bold and daring ex-
amples of thofe they converfe with, fortify
them againft all their apprehenfions, and ren-
der them every hour more and more infenfible^
They will be taught to call their reludance

Ye little think how n'gh

Your change approaches, when your virtuous joys
Shall vaniih, and deli\ er ye to woe.

Milt. Par. L. B. 4. v. 366.

to

Serm. 4' Mens Families and fecular Interejls. 109

to vice, fqueamifhnefs ; their fears of God
and a future flate, fuperftition ; and the hi-
flory and principles of religion, old women's
fables; or by that allcontrouling name, which
by a kind of magick power crulhes all the
force of demonlfration and truth, and over-
throws the credit of all pafthiftories ; I mean
the dreadful name of prieftcraft.

Thus the love of pleaiure and the vices and
impieties attending it, enter into mercantile
life, and fpread themfelves through all the
various ranks and degrees of men engaged in
trade and commerce. One wretch that is
deeply funk into them, infecfts all he can
within the compafs of his acquaintance, and
lays fnares to debauch and ruin all that are
around him. When he is once become a
finiihed profligate himfelf, with a devilifi
malice he beholds virtue in another, and is
uneafy and reftlefs till he hath deftroyed it *.
And as his own criminal pleafures have made
it neceffary for him to renounce all princi-
ples, he not only becomes a profefTed enemy
to all without exception, that profefs to in-
Arud and ground others in the knowledge of
them -y but fets up for an inftrucftor in the

• Like ivJilton's Devil. — League with you I feek
And mutual amity, fo ftrait, fo clofe.
That I with you muft dwell, or you with me.
And (hould I at your harmlefs Innocence
Melt, as I do, yet publick reafonjuft,
Honour and Empire, with revenge enlarg'd

• compels me now.

To do, wiiat elfe, though damned I fhould abhor.

Par. Loft, B. 4, v. 375 — 388, &c.

fcheme

ti6 Volttptuoufnefs dejlru^ive to Serm. 4.

fcheme of infidelity, propagates impiety,
ipreads contempt of religion, and endeavours
to feduce young and unfettled minds into an
utter difre^ard to all the mod: facred obli^a-
tions and duties. So fovereign is the averiioii
of men of this cafl to truth and principle,
that they vvifli them utterly difcarded from
human lociety ; that none might remain to
preferve the ungrateful remembrance of them,
and reproach their condud; by a different
and better behaviour. And 'tis to the affi-
duous endeavours and vile inlinuations of thefe
pefts of fociety, that we owe the early cor-
ruption of fo many of the youth of the pre-
fent age, in all clalTes of life, who are beguiled
into deftrudive pleafures, and too eafily and
naturally led into fceptieifm and infidelity,
in order to quiet their minds, and render
themfelves eafy in their criminal indulgences.
And 'tis a remark that will ever hold good,
that as the love of pleafure prevails, impiety
will fpread ; and the circumftances of our
own age abundantly confirm it, in which
many of all ranks and degrees feem devoted
to the purfuit of pleafure, and in confequence
of it are grown indifferent to, and have dif-
carded all belief of the moil unqueflionable
and facred principles.

For this love of pleafure, and that pro-
fanenefs which is the t^tc^. of it, hath gone
down even to thofe who are in the hurji claffes
of life. That men cf fortune and affluence
fhould fink into luxury and foftnefs is lefs to
be wondered at, not only becaufe they have

the

Serm. 4. Mens Families andfecular Interefis. 1 1 1

the means to gratify all their paiiions and in-
clinations, but becaufe they are generally bred
up without employment, and even with an
avernon to the labour and fatigue of bulinefs,
and becaufe they are taught no other ufe or
value of riches, but as the price and purchafe
of every fenfual indulgence, and as they pro-
cure all the various gratifications, in which
the thoughtlefs part of mankind place the true
happinefs of human life. But one would think
that nature and providence had excluded thofe
of ftraiter circumftances from many of the
criminal pleafures of the rich, and that their
poverty and difficulties would be a powerful
reflraint upon their paffions, inure them to
frugality and good ceconomy, reconcile them
to labour and induftry, and naturally lead them
into fuch refledions, as might help to ballmce
the difadvantages of their condition, and put
them upon ferious endeavours to fecure the
advantages and pleafures of religion. Had
they this wifdom, they would foon learn to
pafs the proper judgment and eftimate upon
the guilty follies, and mad indulgences of
the debauched and profligate rich, be con-
vinced that a religious and virtuous poverty, is
infinitely preferable to all the fmful pleafures
of grandeur and plenty, and look down upon
profperous linners without envying their
lot, with a fuperior air of pity and con-
tempt.

But even the rich and great are fcarce
guilty of more horrid enormities, or charge-
able with greater impieties than the loweft

and

112 Voluptuoufnefs deJiruHive to Serm. 4.

and pooreft of mankind. Thefe two clalTes,
how different foever their circumftances, feem
to vie with each other, who fliall be moft
defperately wicked and profane. The fer-
vants and domefticks of great families enter
into all the pafTions of their fuperiors, and
think they have nothing to fear from imi-
tating their mafters in their pleafures. The
converlations ihey are accuflomed to hear at
their tables, and in the hours of revelling and
mirth -, fuch as frequently tranfgrefs all the
bounds of decency and honour, and as truly
polite and iv ell bred gentlemcti would be afhamed
of ; prepare them for all the excelTes of vice,
and wipe out of their minds every impreffion
and fentiment in favour of religion and vir-
tue. And by converiing with tradefmen in
lower life, and with thofe Vv^ho are bred up in
laborious and fervile employments, they tempt
and reconcile them to excelTes and debau-
cheries, render them blafphemers and fearlefs
of God, and teach them a contempt of every
thing that is facied and good. As all the va-
rious conditions and relations of life are con-
neded with each other, from the higheft to
the lowed, as they have a mutual dependence,
and as there is a conftant intercourfe and
commerce between them -, as this is unavoi-
dable to circulate the affairs and carry on the
buiinefs of life ; 'tis impoffible, but that if
any one branch be thoroughly corrupted, the
infedion mufl gradually fpread, and at
length diiTufe tlie contagion amongft oreat
numbers in every different (late of lite. Efpe-

cially

Scrm. 4- Mens Families and fecular Inter efts, iij

cially as a fondnefs for imitating others is a
very powerful and prevailing pafiion of hu-
man nature, and moil powerful when the
example given hath the luftre and dig-
nity of external circumftances to recom-
mend it.

Let it be farther conlidered, that in an
age of pleafure, and when the love of it be-
comes the general pafiion, there mull: be
great numbers employed as proper inftruments
and minifters to provide for the gratification
of the publick taile, and to procure and re-
gulate thofe diveriions and amufements, that
are fo eagerly and generally fought after. The
rich will not fail to encourag-e thofe who can
ferve then;i in this refpci^l, and whatever be
their charad:ers, to carefs and reward them
as the moft valuable and ufeful members of
fociety. At the lame time perfons of defpe-
rate or broken fortunes, who cannot bear the
confinement of bufinefs, or who have ruined
themfelves by negledting it, will fet themfelves
to contrive new entertainments, and furnidi
out freih fcenes of pleafares. As thefe mul-
tiply and grow, new trades and occupations
arife, and gradually employ confiderahle num-
bers, who fubfifi: upon the publick folHes
and vices. And as fuch kind of employments
are generally very lucrative, thofe who enjjage
in them willfcarce entertain a bad opinion oi
thofe pleafures by which they live, and fre-
quently gain confiderahle fortunes ; and lug
indeed too often themfelves as unprincipled
and profligate as thofe whofe crcdtures they

Vol. I a. I are

ri4 Votuptuoufiiefs deflruoiive to Serm. 4,

are, and to whofe vices they are fubfervient.
And by thefe means pleafure becomes an al-
mod neceffary evil in Ibciety, the encroach-
ments of it grov^ wider and wider, great num-
bers are engaged in interell for the fupport of
k, numerous famiUes fubfiftby it, and thecor-
redling or retrenching it by v/holefome laws
becomes a very difficult and dangerous thing,
and cannot oftentimes be effedually done,
without injuring property, bearing hard upon
families, depriving them of the means of
maintenance, raifmg clamours, creating dif-
affection to government, and endangering
the peace and welfare of civil fociety. I may
add, that too often government itfelf makes
its advantage of thefe corruptions, and draws
them in as fources to the fupply of its ex-
pences j whereby the difpofition to pleafure
receives the publick find;ion and encourage-
ment. For I think nothing i.s more evident,
dian that the fo taxing luxury and pleafure,
as to leave the people full Uberty to indulge
thefe, is a kind of political approbation of
them, and little lefs than countenancing and
eilabiilliing them by law. And I am afraid
that few governments are fo virtuous, and
managed upon fuch principles of integrity
and honour, as that when they have found
the way to fupply their own neceffities by the
extravagances and follies of the people, to be
eaiily perfuaded to part with their funds, or
over defirous of a publick reformation, that
would leffen the fources of their own reve-
nues. And when thus publick and private

interefts

Serm. 4. Mens Families andfecularlnterejis. 1 15

interefts unite to eiicreafe the fpread of fen-
fuality and pleailire, the love of thefe muil
make large advances in a nation, and irreli-
gion and vice triumph by a neceffary confe-
quence and proportion.

What hath gready helped to fpread this evil
amongft ourfelves, and to draw in perfons of
all characters, ranks and employments, from
the greateft to the lead:, is, the numerous
places of pleafure that are opened all around
us, to which all the various claiTcs of mankind
may refort ; in which there are diverfions of
every price, fuited to the meanefl: circum-
ilances, and the very refufe of the people.
Plays and interludes, which a few years ago
had an appearance of fomewhat of dignity in
them, when the number of houfes where they
were acted were fewer, and they were re-
garded as the proper entertainments of the
iaihionable and rich, are now performed
almofl at every end of the city, and re-
ceived into fcandalous and dirty houfes of
entertainment, for the fcum of mankind to
haunt. Our publick papers abound every
day with advertifements of this kind. The
diverfions of mufjck, more innocent in them-
felves, and that carry lefs Immediate da?/ger of
debauching mens morals and principles, arc
by the low prices affixed to them, and the
many places vv'here they are to be found, be-
come little lefs than a pubiick nuifance and
grievance. For as fuch fort of entertainments
relax and unbend the mind, difpofc to foft-
nei^ and indolence, and powertiilly inftill the
I 2 love

1 1 6 Folupitioufnefsdejlrufiive to Serm. 4.

love of gaiety and pleafure, (o when they
become general, they muft have their fhare
in vitiating the tafte, and corrupting the man-
ners of the people ; and too often prepare
them for indulgences of a more extravagant
and criminal nature, eipecially as there arc
never v\/'anting at thefe entertainments perfons
who frequent them for the worftof purpofes,
and to make a prey of the fimple and un-
wary. It would be endlefs to mention the
various kinds and places of pleafure, that are
now furni(hed out in and about this city,
for the gentleman and tradefman, the rich
and poor, mafters and fervants. Every man's
.x.:.{i^ and purfe is confulted, and nothing
omitted that may tempt and beguile all with-
out exception to countenance by their pre-
{(^ncQ and example, that fondnefs for plea-
fure, which is the reigning tafte of theprefent
age, which hath almoft put religion out of
countenance, and which if it grows in pro-
portion as it hath done for fome years paft,
will grow near to extinguifli the very ap-
pearance and form of it.

But tliis is an effecl of pleafure, that many
would rejoice to fee real, and if no worfe
fruits ariie from it than this, we {hall never
perfuade them to lend their aflidance towards
fuDprefling or retrenching the fpread of it. I
be^ leave therefore to confider the bad confe-
quences of fuch a prevailing difpoHtion in
, another view : And that is

II. In reference to the Jcad^r co?:cerm o^ the
prefent life, and all the valuable intereds of

time

Serm. 4. Mens Families and fecular Inter ejis. \ i j

time, that call for and deferve our attention-
There is nothing that hath a more fatal infia-
ence on all thele, than the temper and prac-
tice I have been arguing again ll. And
this will demonflratively appear, if we
confider,

I. The certain confequences of this pre-
vailing love of pleafure on pirrticidcir perjous.
On what doth their prefent welfare depend,
but on their right behaviour in the feveral
ranks and fituations of being, in which the
God of nature hath placed them, their dif-
charging the proper duties incumbent on
them, the fecuring a reputation and intereil
amonofl: thofe, whofe goodooinion and friend-
fliip may be highly ferviceable to them, their
preferving their bodily health and vigour, their
attending their proper bufmei's, and managing
it with diligence and care, fuch an ceconomy
and frugality in their expences, as may enable
them to carry it on with comfort and honour,
knowing the right value of their time, watch-
ing favourable circumffances of advantage,
and dexteroufly and ri;ilfully improving them
for thofe valuable purpofes for which they
offer themfelves to them. 'Tis evident that
the comfort and fuccefs of life, and the bull- .
nefs of it depend on thefe and the like things,
and he that hopes to be profpeious, eafy or
happy in his circumftances by any other
methods, will find himfelf miferably difap-
pointed. Now the love of pleafare, fuftered
to becom.e habitual, and growing prevalent in
the mind, is abfolutely irreconcileable with
I 3 fuch.

iiS Voluptucufnefs dejlru^five to Serm, 4.

fuch a conducft, and utterly deftroys all thefe
evident and conilant fources of profperity.

How frequently do men by a conftant at-
tention to pleafure, injure their health, and im-
pair I heir eGnpi tut ions y bring upon themfelves
lovvnefs of fpirits, acute diiliempers, or chro-
nical diforders, that often iLorten life, or that
render it miferable whilft it lafts, and greatly
unfit them for the re2:ular mnnagement of
their own affairs, and making thofe improve-
ments in fortune, which othervviie they might
eaiily do. The pjcafures of mere indolence,
when they engrofs the whole of life, are in-
coD'.iilent with eftablifhed health, which is
fcarce ever to be maintained without fuitable
exercife, and a due proportion of vigorous
ac\ion and labour. The immoderate gratifi-
cations of the appetite, in the li|xurles of the
table, and the excelTes and riots of drinking,
make a more fpeedy confumption of the bo4
dily flrength and vigour, open the conflitu-
tion to innunierable diforders, prepare it for
lingering decays and torments, or more vio-^
lently rend and difiblve it. WIjo hath laoe,
who hath forrow, ivho hath contentions, who hath
balling, who hath in'oiinds without caufe, who
hath rcdnefs of eyes F T'hey that tarry long at the
wine, they that go to feek mixt wine. Look 7iot
on the wine when it is red, when it giveth its
colour in the cup, when it moveth itfelf right :
At the I a ft it hiteth like a ferpejit, and fiingeth
like an adder *, Immoderate divernons, pro-

* Prov. xxiii. 29 — 32.

traded

Scrm. 4.. Mens Families tmd fecular Interefis. 119

traded to irregular hours, and indulged with-
out regard to the bodily conflitution, or iitnef^
ot time and Teafon, however otherwife lawful,
often bring on diftempers, which if they do
not prove fatal, leave bad cfFec^^s behind them
that are never to be thrown off, and which
fometimes put a fpeedy end to life. I omit
to mention thofe more criminal pleafures,
which nature punifiies wiih confequences the
mod: fliocking and deteftible ; confequences
the mod: infamous in their nature, as well as
prejudicial to the bodily welfare. His own
iniquities take the itiiked, and he jl:i{ll b^ holde'n
with the cords of his own fji -j-. In a u'ord,
pleafure, how enchanting foever the perfua-
fions of it be, and in whatever form it ap-
pears, is a dangerous as well as fweet deluder ;
and w^hen flie is not attended and guarded,
and under the diredion of prudence, wifdomp
religion, and virtue, feldom fails, fooner or
later, of preying on the vitals of the confli-
tution, and feeding herfelf with the fpoils of
the fpirits, health and vigour of it. He that
goes after her goes like an ox to the fJnughter, or
a foci to the correBion of the flocks, 'till a dart
Jlrike through his liver y or as a bird that hafteneth
to the fnare, and knows not that it is for
his life.

Again, the love of pleafure wafes and con-
fumes mens time, and engrolTes many of the
befb opportunities, which ought and might be

f Prov. V. 22.

I 4 Improved

lio Voluptuoiifnefs deftru5live to Serm. 4/

improved to the moil valuable purpofes. This
is the grand feafon for fecuring all the beft
advantages of li(c, and is amongfl the num-
ber of thofe bkffings, which when once loll:,
are never to be recalled -, 'tis therefore equally
a point of wildom and interefh to hulbuid it
well, and not prodigally wafte and trifle it
away, in impertinent amufen:ients of no con-
fequence to rational beings, and which can-
not be the leaif fubfervient to the true ends
and intereils of life. The improvement of
the mind by principles of ufcful knov/ledge,
by cultivating the difpofitions of rational piety,
and ftrengthening the habits of juftice, be-
nevolence, temperance, and all the private
and fecial virtues, demand a proper {liare of
the time of life, and can never be carried on
to any great perfe(5lion, unlefs fome conli-
derable portion of it be allotted to this pur-
pofe. In buhnefs and the affairs of com-
merce, 'tis of the utmoft importance to watch
every favourable feafon that offers, to be always
in the way of tranfadling our own concerns,
with thofe that may choofe to have any deal-
ings with us, and to contrive and manage fo,
as that we may carry on the correfpondence
of life with integrity, reputation, and ho-
nour, with eafe and comfort, and profperity.
Efpecially when perfons firfl: enter into the
world, bufmefs requires the ffridleff: and
clofeff: attendance, muff be dexteroufly in-?
vited, and courted, andcherillied by frugality,
application, and conilant diligence. Plcafurea

lliould

Nv

Serm. 4. Mens Families and fecular Inter ejls. 121

iliould fcarce ever enter into the head of a
man of buiinefs, and all the follicitations of
it fhould be looked on as fo many attempts
to rob him of his time, /. e. his fortune and
fuccefs. Few wife perlbns will chufe to have
any tranfadions with men that are frequently
abfent from their own concerns, becaufe in
fuch they can never expert that pun(ftuality
which is the life of bufinefs, and they will
juftly reafon, he that negled;s his own affairs
can never be careful in thofe which belong
to others. The keeping accounts with or-
der and exa(fl:nefs, the providing for the pay-
ment of juil debts, the leafonable gathering
in thofe that are due in the courfe of bufinefs,
the watching proper opportunities for buying,
and the obferving the moft advantageous fea-
fons for difpofing of what is purchafed ; thefe,
and other like incidents in commerce, will
find men full employment for all their time,
if they are not wanting to their own intereft,
;ind if they rightly confider, abundantly con-
vince them, that bufinefs and plealure are ab-
folutely inconliftent, and irreconcileable with
each other. For what is there that deffroys
and wafls men's time more than pleafure ?
Both cannot, in the nature of the thing, be
minded at once. The time that is devoted
to the one muft be loft to the other. If the
tendency to pleafure prevail?, the very incli-
nation to bufinefs muft leffen, and if that be
purfued, the other muft be proportionably
jiegleded, And the truth of this is demon-

flratcd

122 Voluptuoufnefs deJirii5Jh}e to Serm. 4.'

flrated by a thoufand fads. To what is the
failure of fo many in the common concerns
of life owing, but their facrificing thofe hours
to diverlion and unnecefTary amufement, that
fhould be appropriated to their fecular em-
ployments ? From the afternoon of every Fri-
day to the Tuefday morning following, is
the common portion allotted by tradefmen in
low life, to idlenefs and recreation, efpecially
for eight or ten months in the year ; when
they leave all their concerns in the city, for
the pleafares of the country, to the manage-
ment of fervants, who often negled. their
truft when their mafters are abfent, and often
enrich themfelves at their mafter's expence.
Whatever affairs of importance they have to
manage, they will either wholly negled them,
or do them in a very curfory and imperfect
manner, that they may not be prevented from
enjoying what they are continually hankering
after, their weekly retreat from the burthens
and cares of their ordinary occupations. And
this delire will be ftill the ftronger, if they have
families to engage their affecfcions ; wives
and children too frequently encouraging ab-
fence from bufinefs, and drawing in the eafy,
good-natured hufband and father to omit the
care of his own affairs, to indulge and gratify
their own fond and unreafonable defires and
inclinations : Whereby, befides the days that
are profeffedly condemned to pleafure, many
other hours, mornings, afternoons, and whole
days are waffed away, without confideratlon

of

Serm. 4' Mens Families atidfecular hterejis. 123

of any confequences whatfoever. And if the
computation was fairly and impartially to be
made, it would appear that the time thus
fquandered and fooled away, would amount
to above one half of the whole time of life,
to the irreparable injury of themfelves and
families. For the effects of fuch a condu(ft
often appear in the lofs of bufinefs, the mak-
ing capital mlftakes in it, the confufion of
their accounts, great perplexity and difficulty
in managing affairs, and too often in total
failures and final bankruptcies. Beiides,

As pleafure thus thieves away our time, {o
it really confumes men's fubftance and pro-
perty. It is in its nature a cojily and expenffue
thing. Among the lower orders of mecha-
nicks, the expences of c?ie day of pleafure
amount to more than they can allow for thf^ec
days fubfirtence of their families. And among
the higher rank of artificers, with whom
'tis grown cuftomary to convert the Lord's
day into a day of fenfual indulgence -, the
expences of their excurlions into the coun-
try, with the contempt of the grateful wor-
ship which they owe to the Giver of all their
good, and in defiance of his laws, confume
half the gains of the preceding week. *Tis
not nccelfary to carry the eftimate into higher
life. They who know the fafhionable world
want no farther information ; and they who
are Grangers to it, would hardly believe the
moft moderate calculation. And all who are
converfant with the affairs of our ruined
traders and gentry know, that three parts

out

l24 Voluptuoufnefs deftru5live to Serm. 4.

out of four of thefe, owe the diftrefs and
want to which they and their families are
reduced, to their comphance with the folli-
citations of thisfyren pleafure.

Can it then be necefiary to offer any more
considerations for convincing you of the ma-
lignant nature, and deftrudtive effects of
voluptuoufnefs, which, wherever it prevails,
extHiguifhes all fenfe of religion, and every
nobie and generous affedion, difqualifies per-
ibns for attending to or reliihing the manly
and exalted fatisfadlions of knowledge, good-
nefs, and devotion, and fvvallows up the time
and money, which fhould be employed in
acquiring and enjoying thefe. Which de-
ilroys men's conftitutions, confumes their
fubftance, debauches and finks their families,
and having made men wholly regardlefs of
any future interefts, either of this world or
the next, and reduced them to extream
want here, turns them naked into the invifi-
ble and everlafting ftate, deflitute of all
moral worth, with eager and infatiahle crav-
ings after bafe pleafures, which they can
no more enjoy, and utterly incapable of the
divine enjoyments of Angels and of Heaven ;
and dooni'd to fuffer the juft punidiments of
their inexcufable folly and guilt, tortur'd by
fruitkfs remorfe and utter defpair, and the
vidims of cverlajiwg dcjlriiclion. He who
likes fuch an end may chufa fuch a life.

But let thefe confiderations determine vou,
my friends, to reftrain fleadily the inclina-
tions to fenfual pleafareSj and to cultivate

thq

5erm. 4- Mens Families and fecular Inter efis. ♦125

the nobler defires and affections of your fouls j
that having been in a high degree lovers pf
God here, and delighted to converfe with
him in the exercifes of devotion, and having
refembled him in generous goodnefs and ex-
tenfive beneficence, you may {hare in the
largeil: communications of the divine favour
to eternity : I?i kis frefence where is fullnejs of
joy, and at his right hand, where are fkajures
fir ever. Amen,

SERMON

iz6 Of the Purp&fe for which Serm. 5.

SERMON V.

Of the Purpofe for which the Son of
God was maniiefted.

I John iii. 8.

For thU purpofe the Son of God was ma7iifejied,
that he might dejiroy the works of tloe devil,

IN the beginning of this chapter, the
Apoftle having fpoken with admiration of
the greatnefs of the love of God, in calling,
owning, and treating us as his children, and
afiured us that one hnppy effecft of it fhould
be, our becoming like Chrift, at his fecond
appearance, by feeing him as he is, draws this
important praftical inference from it. Every
wan that hath this hope in hiin^ piirifieth himfelf,
even as Chrill is pure *. Of the purity of the
mafter the difciple muft be partaker, and we
muft be conformed to his image in holinefs,
now, otherwife his future appearance will be
no comfortable fight to us, and we fliall have
little reafon to exped: to refemble him here-

* Vcrfs X

after

^erm. 5. the Son of God was manifefisd, 127

after in heavenly glo"y« And the neceffity of
this purity the Apoftle farther enforceth, by
informing us, That whofoever committeth Jin is
of the devil, is under his influence, and belongs
to his family, and that the very end of Chrift's
coming into our world, was to refcue mankind
from his power, and recover them from thofe
vices they had fo long pradiced in obedience
to his fuggeftions : As in the words of my
text : He that committeth fin is of the devil -, for
the devil finneth from the beginning. For this
purpofe the Son of God was manifefedy that he
might dejlroy the works of the devil. In ipeaking
to thefe words we may conlider,

I. What the works are which the Apoftle
here refers to, and in w^hat fenfe they are
the works of the devil. And

II. How Chrijl was ma?ifejled to dejiroy them,

I. What works the Apoflle here refers to,
under the charac'cer of the works of the deviL
And here the context will fully inform us.
For the Apoftle tells us, He who committeth f?i
is of the devil, for the devil finneth from the be^
ginning *. Whcfoever is born of God doth ?iot
commit fin -f-. In this the children of God are
inanifcft, and the children of the devil J, who^
Joever doeth not righteoufnefs is not of God. I'he
praSiice of righteoufnefs argues men to be the
children of God, and whofcever is borji of God
doth not commit fin. Whereas, on the contrary,
they who commit fin, and do not righteoufnefs,

* Verfe 8. f 9. J 10.

are

128 Cf the Purpofe for ivhich Serm. 5^

are the children of the devil. And this is the
great diJlin£lio?i between thefe ti.vo great fami-^
lies, by which it may moft certainly be known,
who they are that belong to each j they who
are of God's houfliold, and the children of
him their heavenly Father, doing right eoiifiiefs
as God is righteous, and abftaining from all
habitual, wilful, prefumptuous fin, becaufe
they are born of Gcd ; they who are of' the
devily and belong to his family, being enemies
to truth and righteonfncfs, and indulging
themfelves in the practice of thofe fins, which
argue men to be in a ifate of real oppofition
and enmity to God, and to be of the fame fpirit
and chara^fter with him who finned from the
beginning. Now as the Son oj God was ma-
mfefedy that he might deflroy the ivcrks cf the
devil, thofe works which he himfelf did from
the beginning, and by the love and praftice
of which, all who belong to him diflinguifh
themfelves ; they muft be the works of lin 3
becaufe he hath been an old, hardened, ha-
bitual, incorrigible fmner himfeif, and all his
children give themfelves up to commit iniquity
with greedinefs and pleafure. This then is
that charader of infamy, which the fpirit of
God in revelation fixes on all lin, that it is
the w^ork of the devil ; that is, all wilful and
habitual /in ; thofe prefumptuous crimes, and
tranfgreffions of the law of God, which cor-
rupt and fcnfual men are chargeable with.
They are not the works of truth and reafon,
which thefe either didfate or juftify. They
are not the works of God, for he is not tempted

to

Serm. 5. the. Son of God was manifefied, 129

to do evil himfelfi neither tempts he any man to
do it, nor is he chargeable with doing it; but
loves righteoi/fnefs^ hates iniquity^ and will finally
manifeit his diipkafure againll it, by the pu-
nifhment he inflids upon impenitent and in-
curable offenders. Sin therefore is the work
of folly, prefumption, and madnefs, and of
thofe who are under the leading of thefe
dreadful guides. It is in all initances the
work of mifchievous, impious, abandoned
fpirits, and of him emphatically, who is at
the head of the apoilacy from God, and who,
enraged at the lofs of his own original happi-
nefs and glory, and impatient at the thought,
that any part of God's rational creation (hould
be happier than himfelf, not only continues
his own Crimes, but takes pleafure in thofe
who follow his example, and fall under the
fame condemnation with himfelf.

But though all fins are thus characfberifed
as the works of the devil, yet there ^rcfome,
which are in a more efpecial manner fligmatifed
in divine revelation as his works, done by
himfelf, or by others under his infligation and
influence ^ particularly, ivilful ignorance and
unbelief of the gofpel revelation, under the
proper means of information and knowledge,
which the Apoftle expreflly afcribes to their
mi}2ds being blinded by the God of this ivorld, leaft
the light cf the glorious gofpel cf Chrift fhoukl
jhine into them *. Our blelfed Saviour gives it
as part of the charader of this evil fpirit, that

• * 2 Cor. iv. 4.

VoL.m. K he

l^O Of the Purpofe for which Serm. 5,

he abode not in the truths becaufe there is no
truth in him-f ; and therefore they who have
no principles of truth in their minds, or
who having once received and believed them,
renounce and defert them, and fuffer them
to have no farther influence, refemble him
who is defliitute of all truth, in difpofi-
tion, and do thofe very works, of which he
gives them an example, by his having apofta-
tifed from, and rebelled againfl: it. In like
manner, a violent and ohjiijiate oppofui07i to the
truthy in order to prevent the progrefs and re-
ception of it, whether it be by fraud or force,
or by endeavouring to obfcure and corrupt it,
argues a very diabolical difpofition, and that
men are under the influence and aduated by
the counfels of the great enemy of truth,
and the fubtle deceiver and feducer of man-
kind. Thus St. Paul tells Ely mas the forcerer^
ivho withftGodhim, and endeavoured to turn the
deputy governor of Paphos from the faith : That
he was a child of the devil %^ both becaufe he
was an enejny of all righteouf?2efsy and ceafed ?ict
to pervert the right ivays of the Lord. The par-
ticular flns of env)\ firfe and contentio7iy that
occaflon confufion and every evil work, are
declared by St. fames to proceed from that
wifdom^ which is earthly y fenfual, and devilifi ||.
Subtlety and craft /;/ doing mifchief confl:itute
perfoiis children of the devil, according to St.
Paul § ; the malicious and murtherous difpofi-
tion, efpecially againfl: the preachers of truth

t John viii. 4^ \ A<Sts xiii. 10. H Jam. iii. 15.

5 Ads xiii. 10.

and

Serm. 5. the Son of God zvas manifefted. i^r

and righteoufnefs, argue men to be of their
father the devil, mid that they will do the hifts of
their father, according to Chrifl *. The love
of lyijig, ^wA fpreadi7ig of falfehood, he a Ifo de-
clares to be the employment of the devil,
who when he /peaks oj a lie, /peaks 0/ his own ^,
from his natural difpofition to falfehood, as
being a liar, and the father 0/ lies. Hence alio
calumny and defamation fland in the fame lift
Q''i. diabolical crimes \^ as they are the effeds
of an envious, malicious heart, are pernicious
lies, and the genuine didates of falfehood.
And as there is nothing more villainous and
execrable than treachery and breach of truft,
and an intention to betray and ruin, under the
pretence and guife of frienddiip, hence our
blel]ed Saviour exprefilv calls Judas, who be-
trayed him, a devil || j and the Apoftle obferves,
that juft before this unhappy wretch deter-
mined to betray his Lord and Mafter, Satan,
or the devil, entered itito him § : And indeed
nothing but a devil incarnate could have been
guilty of fo atrocious, heinous and aggravated
a perfidy. I cannot help adding, that the
wars which are carried on by the kings and
princes of the earth, through the lull of am-
bition, to enlarge their dominions, and through
an avaricious view to gather in the riches of
the world, and the fpoils of nations to them-
felves, without neceflity and juftice, and con-
trary to the rules of humanity and honour,
argue fuch a diabolical fpirit, and are attended

* John viii. 4. f Ibid. J Ibid. || John vi. 70.

§ John xiii. 27.

K 2 with

X32 Of the Purpofe for which Scrm. 5,

with fuch ravages, defolations, cruelties and
murthers, as that it is no wonder they are
afcribed, by the fpirit of prophecy, to the in-
fiigatkn of the Jpirits of devils, gat her wg the
kings cf the earth to battle *, and caufing them
to delight in, and unnaturally fport thcmfelves
with tht rniferies and deltrudion of mankind.
In a word, hatred to religion, enmity to righteouf-
Tiefsy and the taking pie ajiire in iniquity , are the
proper charaderifticks of the ferpent and his
Jeedy and 'tis with the ntmofl propriety, that
fin, in all the various inftances of it, is fliled
the work of the devil. For

He was iXitJirJi who introduced fM into the
creation of God -, the hrfl himfelf in the re-
bellion againfl his maker, and who by his
indigation drew in others to (hare his guilt
and condemnation. Th-e expreffion imme-
diately before my text is remarkable. The
devil Jimieth from the beginnings plainly afcribing
the origin of fm to him, and pointing out his
obflinate pcrjcveratice in committing it. He
finnethfom the begi7mi?2g is nwioh. more than
to fay, he fnned. He might have fmned,
and repented j but to affirm he finneih from the
beginning, is to affirm, that he continues the
fam-% and ever fmce he began to fin, he hath
never changed his conduct, but perfided in-
curably to multiply his offences againll God.
'Tis ditiicuk to determine the precife meaning
of the expreffion from the begirming. It may
mean, in the beginning bejh'e ever the ivorld

* Rev. xvi. 14.

bega?!.

Scrm. 5. the Son of God '^vas mamfejled, i^j

hegan^ as the fame expreffion certainly means
in 'JohUi In the beginning ivas the ivoT'dj /. e,
before the creation of the worlds, becaufe all
thhigs were made by hijn, and without him Jiothing
was made tlxit is made. And in this fenfe the
expreffion v/ill refer to that early rebellion
againft God, by which many of the Angels
loft their original perfe6tion and dignity of
nature, and were deprived by God of their
native happinefs and glory ; to which the
A*pofl"le Jude refers, when he writes concern-
ing fome of the Angels, that they kept not their
frjl ejtates, but left their own habitations -f, and
who have therefore been referred in everlafting
chains^ wito the judgment of the great day. The
whole angelick order was undoubtedly created
in a ftate of proper perfe(ftion ; but flill muta-
ble ; and in their nature, and by the neceflary
law of creation, liable to natural and moral
evil. The perfection of no created being is
fo high and abfolute, as to be without limita-
tion and defect. Gc/^only in this 'it'i\^t is per-
fedl, and who therefore can never be tempted
to evil. There is nothing that he can want,
and therefore he can have no defire after more.
He hath nothing that he can fear, and there-
fore can never be anxious about loling what
he hath. He hnth none fupcrior to him,
and can have nothing of the difpoHtions of
jealoufy and envy. He knows every thine,
and can never be millaken. He can do v*hat
he plcafes, and therefore can never be pre-

•\ Verfe 6.

K 3 vented

'34 Of the PuK{)ofe for which Serm. 5.

vented from doing what hiswifdoni diredlshim
to efFed. So that he hath nothing in his own
nature that can induce him to evil, and there-
fore cannot be tempted from himfelf, and
therefore mull be above and free fjom all ex-
ternal temptation, becaufe there can be no
place for this, uniefs there was fomewhat in
his nature anfwerable to the temptation, and
which might render it proper to influence and
perfuade him. But thefe things can be faid
of 110 created beings yN\\2ii(otv^t ; becaufe being
created, they are necelTarily limited and de-
pendant. They have their wants, to which
they are unavoidably fubjeft, and there may
be kinds of happinefs of which they are not
in poiTeffion ; and therefore they may be liable
to the unealinefs of deiire, an.d to be tempted by
that deiire to purfue the object of it, by fuch
means as they imagine the moil likely to obtain
it. And as they are defecfcive in power, they are
fubje^ft toapprehenlion and fear, either thatthey
may not obtain the good they deiire and covet,
or may lofe the good they poifefs ; and therefore
may be moved by fear, either to right or wrong
meafures, to get what they have not, or fe-
cure what they have. Their very perfections,
and jieight of dignity may infpire undue ele-
vation and hauteur of heart, and exrofe them
to be tempted by vanity and pride. As they
are not in the lirfl rank of being, and do not
poliefs the highell degres of dignity and ho-
nour, they are liable to th^ Urong temptation
of envy and ambition. This very (late of
fubjedion to a fuperior may make thetn

afpire

Serm. 5. the Son of God was manifejled. i^^-

afpire after independency, and tempt them to
free themfelves from the une.ifinefs of obe-
dience to thofe who are above them. As all
created knowledge is defediive, they may be
betrayed and deceived into a very wrong and
criminal conduct ; and as their power is limit-
ed, they may not be able to guard themfelves
from evil, and fecure themfelves either from
guilt or mifery. So that the o?'/gi/2 of moral
a.nd penal evil is to be derived from the natural
ijnperfeSlion of every created being, which ex-
pofes them to the power and influence of
temptation, and by confequence to fin and
guilt, and the punifhments and miferies that
attend them. So that whatever may have
been the original perfe(^tion of Angels, it had
its mixture of imperfedion y they were there-
fore liable to change; they had in their very
frame and conftitution what fubjeded them
to temptation to moral evil, and rendered
them liable to natural and penal evil. And
when the Apoftle tells us, that the Devil fmiieth
from the beginningy it feems to point out his
early apoftacy from God, and that he fooii
became an offender againll him, to whom he
owed his very being, and the diftinguilhing
privileges and honours of his nature. Or his
finning from the beginning may relate only to
the beginning of this worlds and that original
temptation by which he feduced our firft
parents into fm and ruin ; the forfeiture of
their innocence, and the lofs of iheir hap-
pinefs. He then finned by fahhood and lying,
by telling them they fmdd not die if they eat
K 4 the

1^6 Of the Piirpcfe for which Serm. 5.

the forbidden fruit, but that xXvzy ficidd be like
Gods-\' ', upon which account our Saviour de-
clares, that from the beginning be abode not in the
truth J becaufe there is no truth in him ; and that
when he fpeaketh a lie^ he fpeaktth (f his cwn,
becaufe he is a liar, and the father cf it. And
as by a lie he deceived our firfi: parents into
fin, he deceived them into deftru<5lion ; and
fo in our Lord's expreiiion, he was imurtherer
from the beginning, the deftroyer of the whole
human race, as by his falfe iiifinuations he
brought them under the condemnation of
death. Sin therefore is with great propriety
faid to be the work of the devil, becaufe he
firfl difordered and defiled the creation of
God by this execrable evil, falling from his
original integrity, involving himfelf in the
guilt of fm, and becoming the great example
and pattern of it to the whole reafonable cre-
ation. And what lliows, that he Itill con-
tinues obftinate and impenitent as a fmner,
and takes pleafure and delight in it, as his
proper en^.ploymeiit and daily woik, is,

That not content with finning againll: God
himfelf, he is in a very criminal refpecn:, the
author of mens fins^ by affiduouily and art-
fully tempting them to fin, and doin^ what-
ever he can to feduce and perfuade them into
guilt and ruin. It is at firft view furprifmg,
that reafonable bei?2gs, whofe poweis and fa-
culties of reafon were given them, to render
them capable of the veiy high and elevated

t John viii. 44.

fervices

Serm. 5. the Son of God was manifejied. 137

fervices of religion and virtue, of imitating
God by works of righteoufnefs and goodnefs,
and fccuring their belc and higheft happinefs,
in the acceptance and favour of the greatefl
and beft of beings, fiiould become fo intirely
corrupt, (hould fo wholly degenerate from all
moral excellency and red;ltude, and be fo
abfolutely loft to all fenfe of and regard to
their own welfare and honour, as to be wholly
fink into the infamy of fin, and delight to
make others as vile as themfelves : EfpeciiJly,
that beings of fuch fuperior powers, privi-
leges and endowments, as angels are, (hould
fo far degrade themfelves, and be fo dread-
fully changed from what they were, when
brought into being by God, as not. only to
continue in their apojlacy from him, and ha-
bitually delisiht in thofe crimes which are his
abhorrence ; but (liouldcondefcend to become
a kind of traders in vice, the mean and vileyfc-
ducers of otJxrs into all kinds of wickednefs,
and by lying, falfe infmuations, deceitful,
treacherous impofitions, and by all the me-
thods of fraud and iniquity, ihould make it
a proper bulinefs to propagate corruption and
mifery, and fpread that ruin in the creation of
God, which reafon, the didates of juftice,
and every fentiment of compaffion and good-
nefs, would excite them to prevent. But the
wonder will in fome meafure ceafe, if we con-
fider what not infrequently pcij[es amongft man-
kind. For how often have we feen perfons
of the greatcft abilities, natural endowments,
fprightlinefs and wit, who have made great

improvements

igS Of the Purpofe for which Serm. 5^

improvements in fclence, and muft be ac-
knowledged by all that know them to be
perfons of fuperior genius and underftanding :
I lay how many inftances have we feen of
fuch, who, notwithrtanding all thefe advan-
tages, have been the moil profligate and aban-
doned, both with refpedl to their principles
and morals -, without one right fentiment to
guide them, or one valuable difpolition to
influence and govern them, in whom reafon
hiih been wholly overcome by fenfe and ap-
petite, and who feem to make little or no
other ufe of all their valuable abilities, but to
become more defperately wicked themfelves,
and t^ fpread with greater fuccefs the dreadful
contagion of infidelity, and all the mod
fcandalous enormities of vice amongft others.

When men become wicked themfelves,
there feems to be in them an unnatural defire
to corrupt others, and a real but execrable
pleifure that they take in deftroying innocence
and virtue wherever they can fee it, in rooting
out all principle where they have any influ-
ence, and in rendering human nature in others
as contemptible, fcandalous, and fordidly vile,
as 'tis in themfelves. And what are thefe
but real fiends in human Jloapes, the deftroyers
of men, and the murtherers of their fouls,
by falfe infinuation and lying fuggeftions, and
fo ad:ing the part, and doing the works of
the devil, and doing it more eifedtually under
the appearance of men. For 'tis one of the
prevailing charadlers of this evil fpirit in the
facred writings, that he is a tef?ipter to lin.

Undoubtedly

Serm. 5. the Son of God was manifejled. 139

Undoubtedly he feduced many of the angels
to be partakers with him in his guilt. He
entered paradife, tempted and aftually feduced
our firft parents, and by them introduced fin
and death into the world. He infolently
tempted our blefled Lord, but there found
himfelf abfolutely difappointed, and Jefus was
the only inftance amongfl the fons of men,
where his temptations were wholly ineffec-
tual. He hath been the great patron of lin,
and the mean and vile inflrument of drawing
men into it, in all ages and nations of the
world ; and doth not yet ceafe to go on in
the fame deteftable employment, and to prac-
tife on the paffions and imaginations of man-
kind, in order to deceive, corrupt and deftroy
them. And on th'S account fm is properly
the work of the devil, as wicked men commit
it by his fuggeflion, follow his example in
doing it, and are employed by him as the
avowed patron and original introducer of it.
So that mens crimes are his works, as he adts
by them, he is fo far the author of them,
and the guilt of them imputable to his ac-
count, as they are committed by his infliga-
tlon, and he derives his fatisfad:icn and plea-
fure from them.

But then it muft be carefully obferved,
that whatever fliare evil fpirits may have, as
tempters and feducers in the fins of others,
this by no means takes away^ or diminifies the
guilt of finners themfelves j and that maxim
of the Apoilile flill remains true, that every
man is tempted, ijohen he is drawn away of his

cwn

140 Of the Ptirpofe for ivhich Serm. 5,

own liijl^ aiid enticed *. i. e. They are mens
own paTions, affed:ions and defires, by which
they are properly tempted or infligated to evil,
and without which they would be incapable
of all external temptations. When hiji^ or
the inwaid appetites and defires conceives,
grows warm and ftrong, fires and fwells the
imagination, and becomes big with the prof-
pe-'t of gratification and indulgence, // brings
forth /in ; fin is and will be the effed: and fruit
of it. And every man finds it fo by continual
experience. He finds himfelf prompted to
fin by his own inclinations ; the call of his
appetites is what he follows, and when he
CO: les to reflect on the crimes he hath been
guiiiy of, be naturally condemns himfelf,
knows that the fault is chargeable on his own
conient and choice, and that no one could
have forced him to have done wrong without
it. He who tempos another to do evil, im-
mediately difcovers his own wickednefs, and
that his intention is to enfnare the perfon he
tempts to his own ruin : And this is fo far
from being any reafon why he fliould comply
with the temptation, that it is one of the
fl'ongefi in the world why he fhonld rejedt it,
and reiolve never to have any thing more to
do with the perfon who offers it ; though the
tempter is accountable for foUciting another to
fin, and fo far partaker in the guilt of it, yet
as the complying with the temptation intirely
depends on the determination of every man's

* James i. 14.

own

Serm. 5. the Son cf God was manifejled. 141

own will, the confent of which ihe tempta-
tion cannot force, that compliance mull be to-
luntary, and the fins committed, in confequtnce
of it, become properly his actions who doth
them, he is accountahle in the nature of things
for them, and juftly liable to all the penal
confequences attending them.

Nothing therefore can be weaker than to
alledge the being tempted by the devil, as an
exciife or alleviation for mens fnis, when it is
really one of the circumftances that aggravates
and renders them more heinous. For what
is his character f Is it not that of a rebel and
offender againft God ? That of an enemv to
truth and righteoufnefs ? That of a leducer
and deftroyer of men ? Conliderations that
fhould make them reject his fuggeflions with
abhorrence, and abftain from the evils to
which he follicits them, as from death and
damnation. If fin be his ivork, for that very
reafon it fiiould 7wt be ours. If he will perform
the mean and criminal office of a tempter and
feducer, leave him to his guilt, but don't be
partaker in it j let him go on to expofe him-
felf to an aggravated vengeance j but be not
the fool to be enfnarcd by an enemy who
feeks for thy deifrudion, and who is mad
enough to damn himfelf doubly, if fo be he
can but prevent thy falvation. Bring thy
paffions under government. Guard ap-ainft
the habits of fin, let reafon, confcience, and
principle be attended to, put on the whole ar-
mour of God, and ufe the means appointed for
tiiy fafety, and his temptations will be entirely

harmlef?.

142 Of the Purpcfe for which Serm. 5.

harmlefs, and have no power and influence
over thee. A bad heart is the jnojl dangerous
tempter, and no man is ever lafe, who is in
pofleflion of it. He is liable every moment
he lives to be enfnared and overcome by it.
He cherifhes in his own bread an enemy,
againft which it is almoft impoffible he fhould
ever guard himfelf. Every folicitation from
without, will be ftrengthened by the traitor
within him, and rendered effedual by his in-
fluence and perfuafion. Expel this fecret ad-
verfary, and all is fafe. Evil fpirits may
tempt, but they can make no imprefllon on
a good mind. God himfelf is concerned for
the fafety of an upright man, and he, u?ider
every temptation, will find out a way for his efc ape.

How doth this account heighten the evil of
fin^ and how ftrong a character of infamy and
guilt doth it throw on thofe who take plea-
fure in and wilfully commit it, in that they do
the works of the devil. He who committeth fn,
faith the Apofl:le, he who lives in the habitual
practice of wilful and prefumptuous fin, is of
the devil, he is one of his children, imprefl^ed
with his temper, refembles him in difpofltion,
imitates his example, fubmits to his authority,
and is employed in his fervice. Upon which
account our bleflfed Saviour tells the Jews, for
their oppofition to the truth, their hatred of
his perfon, and the envy and malice with
which they perfecuted him and fought his
death -f-, Te are of you?' father the devil, and

f John viii. 44.

the

Serm. 5. the Son of God was manifejled. 143

the works of your father ye do. He torms by his
fuggeftions, and influences their moral na-
ture, difpofition and character, upon which
account they are, in the moral fenle, as pro-*
perly his offspring and children, as in the na-
tural one we are the children of earthly pa-
rents, from whom we derive our bodily frame,
and thofe lineaments and features of our face,
by which we refemble them, and are often-
times known to be their offspring. And indeed
how ffrong is this refemblance that men bear
to this evil fpirit, by the difpofitions and habits,
and practice of fin ! This wholly defaces the
image of God, cuts off their relation to him,
as children, and renders them utterly inca-
pable of his approbation and acceptance. For
whofoever is born of God doth notfm *, /. e. wil-
fully and habitually, with pleafure and de-
light ; for his feed remains in him ; the good
feed of his word, the principles of truth, and
the ingrafted difpoHtions of piety and virtue ;
fuch a one cannot finy becaufe he is thus bor7i of
God. A man may have the natural power of
doing, what may be juffly faid he cannot do,
in a moral fenfe. There is no man, who
lives in this world, but is liable to fin, and
therefore may acftually fin. But yet he who
is born of God, formed into the Chriflian
temper, under the influence of the principles
of divine truth, and in poffeffion of all thofe
facred difpofitions, which are effential to the
charadier of God's children, fuch a one camiot

* I John iii. y.

144 0/ ^^^ Purpofe for i^hich Serm. f;*

fiity u e. delight and perfevere in the pradice
of it ; becauib it is what he abhors and detefts,
what all his befl principles and convictions
oppofe, and what all the governing difpofi-
tions of his mind, and the good influences
of the fpirit of God, which he is under, do
in the moil: powerful and effedlual manner
caufe him to rejed:. And therefore the
Apoflle adds : In this the children of Gody and
the children of the devil are man feji ^ . IVko-
foever doth not rightecufnefs is not of God, neither
he that loveth not his brother.

You fee here Chriftians the grand divifion
made of all mankind : They are either the
children of God, or the children of the devil.
What conftitutes them God's children is the
love of truth and charity, and the pracfbice of
univerfal righteoufnefs. What renders them
the children of the devil is, oppolition to the
truth, enmity to goodnefs, and the love and
pradiice of fin. But would any wife man
choofe to be the children of fuch a father,
and to be the members of fo infamous, ac-
curfed, and deteftable a family ? Can it be
for our own reputation to refemble him,
who is the moft monftrous and deformed be-
ing in the whole univerfe of God, and the
features of whofe face are all compofed of
pride, envy, revenge, malice, hatred of God
and goodnefs, cruelty, and every difpolition
that can diftort and blacken it ? And can any
thing be faid to paint out in a ftronger light

* Verfe lo.

the

Scrm. 5. the Son of God was manifejied. 145

the intriniick evil cf fin, than that fo far as
it prevails, it dtfices the glorious image of
God, and iniprelTes on thee a refemblance of
a fiend, and transforms the mnn into a devil.
This is not my reprefentation, but that of the
fpirit of God and truth. And it is not a fi-
gurative, but a real defcription, agreeable to
nature and fatft. For if the devil be, accord-
ing to the Scripture account, a finner from
the beginning, and continues to be fo, is the
great promoter of, and the tempter of others
to do it, then all thofe who live in a courfe of
fn are really like him, imitate him as their
example, and are in the moral fjnfe his chil-
dren, and belong to that family of v^'hich he
is really the head and father. Are there any
of you here, who are habitual faves to the
power of fiO ; Vs'hofe confciences reproach
you, with allowing yourfelves in any of thoie
grofler crimes, which argue enmity to God,
which are inconfiflerrt with the love and
pra^iice of righteoufnefs, and difcover you
to be defiltute of all reverence and affeclioa
for God ? You would perhaps count it a breach
of decency and <jood manners, fliould I tell
you in plain terms, what you really are, and
to whom you belong. I will not tell you,
that I may not offend you. But I w^ill tell
you what the fpirit of revelation fays, and if
you are offended it muft be at your own pe-
ril. And it is this in plain words : He who com-
mlttethjln is cf the dentil *, and that it is this

* Eph. ii. 2.

Vol. hi. L evil

S46 Of the Purpofe fjr which Serm. ^^

©vil fpirit, who works in the children of dif-
obedience. You fee from hence whofe influ-
ence you are under, if you are workers of
iniquity, whom you are to call father, and
from whom you are to receive your final
portion and inheritance. And iliall any of
us thus choofe to be numbered in his family,
who is a rebel and an apoflate from God, an
exile from Heaven, and an outcafl from ce-
leftial glory, profcribed to eternal death by
thejuil: vengeance of the Almighty, and who
wants to influence and tempt thee finner to
partlike in his guilt, that thou may eft finally
fhare in his damnation. Retreat therefore
timely from the paths of fin. Scorn to imi-
tate the father of lies and wickednefs. Apply
to- the grace of the Redeemer, that he would
refcue thee from the power of the evil fpirit,
form thee into his ov/n image, reconcile thee
to God, and give thee a right to the inhe-
ritance of his children. BlefiTed, for ever
blefied be God, who manifeiled his Son in
the world, to deftroy the works of the devil,
Bieifed be thy name, thou benevolent Saviour
o^ the world., who came on this errand of
ccmpaffion and goodnefs. Oh ! deliver us all
from the v/orks of this dedioyer, and in
imitation of thy example and obedience to
thy commands, may we work the works
of God, and be found in the habitual prac-
tice of rightcoufnefs, that we may become
the children of God, and the happy hc'n's of
eternal life and blclTednefs. Amen and
Amen.

But

Serm. 5. the Son cf God was mamfejled. 147

But there is atiothcr evil^ which flands in
clofe connection with Jin ; v/hich is attributed
to and the proper work of the devil, and
which the S0/2 cj Ccd was alfo manifefted to
deilroy, and that is death. And that the
Apoftle had this aho in his thoughts, appears
fiom the context, in which he telJs us, that
the golpel dodrine obliges us to be of a dif-
ferent fpirit from CaiiJt who was of the evil
one and flew his brother'^. He was like that
evil fpirit, a murtherery and by his infliga-
tion flew his brother. Deifrudion and death
therefore are from the evil fpirit, and equally
his produdion as fiii itielf. And this fenti-
nient is plainly confimed by the author to
the Hebrews ; and the expreffions are fome-
what parallel to thofe before us. For as
Chritl is here faid to be manifejied to dejij'cy
the works of the devil ; he is there faid to have
takefi part of flejh and blood -f*, that through
death he might dejlroy him that had the power
of deathy that is the devil. It was a fettled
opinion amongil the Jews, that Samael or
Satan was the Angel of death §, and received
commitTion from God to execute it. If the
meaning of this be, that all who die are
deftroyed by this Angel of death, or by the
immediate hand of Satan, 'tis an aflertion that
hath nothing in reafon and fcripture to fup-
port it. Diftemper, old age, a thoufand
accidents will occafion death, without any
immediate interpoiition of this Angel of death

*" Verfe 12. f H::^- "• H- § Maimon. M. Nev. p. 398.

L 2 for

J 4^ Q/^ ^^^ Pii'^fofe for which Serm, 5,

for their deftrudion. Not to add, that with
relpcd: to all fincere Christians, this evil fpirit
hath no power over them, God having dif-
polleflcd him by Chriil ot his dominion in
this refpecft, and given the keys cf Hades and
death into the hands of Chnjl. And therefore
this exprefFion of the Apoftle, of the devil's
having the power of death, cannot fignify,
that he ever had fo the power of it in his
hands, as to infiidl it at his pleafure, that
every difeafe of which men died was of his
fending, or that every accident which put a
period to men's lives was ou'ing to his con-
trivance and power. The great events of life
and death are under a better dijpojal and ma-
nagement, and the Chriftian need not give
hinifelf a moment's uneafmefs about the power
which Satan hath to take away his life, or
haften his death. He hath none at all over
him ', for by being recovered from fm by
the word and fpirit cf God, he is no longer
under the dominion of the deftroyer, who
cannot take away a fingle moment from the
period of his life, and is not the executioner
of the divine vengeance to deprive him of
life, when he leaves this work1, and ex-
changes it for an eternal one. For he is un-
der the perpetual guardianfhip of the power
of God, and intereiled in thofe gracious pro-
mifes of the Redeemer, which affure him,
that Satan jhall be trodden under his feet, that
the good guardian Angels fhall watch over and
minifler to him living and dying, and convey
hiin fafe in his departing moments, into thofe

facred

Serm. 5. the Son of God was mmifefied. 14.9

facred receptacles of reft and peace, that God
hath provided for his faithful fervants, there
to abide under the Immediate cuftody, and
m the prefe?2ce ofChr'iJi^ 'till their refurrediion to
a bleffed life and immortality. However,
there is a proper fenfe, in which death is
the work of the devil, and in which he may
jufily be faid to have the power of it. For

He int/'odiiced death into the world, as the
fruit and punKhment of fm, and as Jin was
his work, as he was the original feducer of
mankind to it, fo 2M0 death is his work^ becaufe
it is the ivages of fm. And it is upon this ac-
count that our blefl'ed Saviour declares of
him, that he was a miirtherer from the begin-
ing * ; becaufe by tempting and feducing our
iirft parents into (in, he fubjed:ed them to
immediate death, and involved all their po-
ilerity in the fame condemnation and ruin ;
for as by one ?nan fm entered into the world,
death alfo entered by fm, and fo death pafed iipcji
all men^ for that all ha've finned •\. Death in-
deed was the penalty annexed by God to
tranfgreifion, and which the evil fpirit never
could have infli(5led on mankind without this
permifTion and conftitution of God. But as
he knew the law under which man was cre-
ated, deceived him out of his obedience, and
prevailed with him to violate the condition
of his life and happinefs ; he became pro-
perly the deftroyer and murtherer of the
whole human fpecies, and introduced all thq

* John viii. 4^. f Rom. v. 12.

L 3 ravages

150 Of the Purpofe for whicb Scrtn, 5.

ravages and defolations of death, throughout
all the varipus ages and nations of mankind,
and fo laid walle this fair and beautiful crea-
tion of God, which was originally formed
to be the dwelling of innocence, the garden
of life, and the paradife of enjoyment and
pleafure. It is objeSled to this account :

That Adam was formed out of the dtijly as
to his bodily frame, and that the materials of
it were corruptible and feparabk^ and could
have no principle of immortality in it. That
he had as real need of the recruits of fleep
and proper food in Paradife, as we have, for
his nourifhment and fupport, and muft have
died fooner or later whether he had finned
or not, without fome powerful proviiion to
guard him from mortality and death, and to
repair thofe defeds and decays of his animal
frame, to which in the nature of things it was
liable ; all this is very ^s.x\^&^ but an objection
nothing to the purpofe. Nor is there any
difficulty in fuppofing, either that God at
firft formed the original conjiitutiofi of man of
a more durable and firm contexture, than that
we all experience it to be at prefent ; or that
he could, and did caufe the earth in her
primitive ftate of unwafled vigour to produce
trees, plants and vegetables, originally with
fuch medicinal and powerfully rejioraiive lir-
tues and qualities, as fhould prevent all fatal
diforders, recruit the conflitution from tim.c
to time, guard it againft all inward decays,
revive the wafling fpirits, and lengthen out
life to any fuppofeable term of duration ? The

longevity

Serm. 5. the Son -of God was 7namfefted' 15s

longevity of the Antedilwvian Patriarchs is
-expreffly aflerted in the facred writings, and
confirmed by many intimations of the moft
ancient profane hiflory. And there are now
many things in the vegetable, mineral and
animal worlds, that have reftorative, ftrength-
€ning qualities, free the body from diforders,
and tend to the prolonging and enjoyment of
life. Let now the figacious naturalifl inform
us, how the life of man, in the Hrfl ages of
the world, was Jengtheiicd out to a period fb
largely exceeding that of the prefent gene*
ration ; or if he will, by what means it en-
dures even to the pr-cfejit term j and v/e may-
venture to affure him., that we, in our turn,
will inform him, with equal certainty, how
it may be protraded to any fuppofeable term
or period whatfoever. For I imagine that
the fame author of nature, who formed man
for fo much longer a duration than the in-
fe(fl:, who lives and dies in a day, or a month,
or a year, could with equal eafe have created
man to endure the whole length of the an-
tediluvian race, Vv'hich is not the life of ar>
infefl when compared to eternity ; or for
any longer term, or period of duration that
can be aifigned. And if it can be fairly ex-
plained, how our prefent food repairs the
daily wafte of nature, and preferves the
animal oeconomy in due vigour, or how the
virtues of medicine preferve from the fatal
effed-s of bodily diforder, or repair the con-
flitution when emaciated and enfeebled by
it 3 J believe we (hall then be fcon able to
l^ 4 makg

-J 5 2 Of the Purpofe for "johlch Serm. 5,

make the difcovery, how the food of our firO;
parents in Paradife, when all the fruits and
prodLi<5tions of the earth muft have been par-
ticularly falutary and nutricious, might have
perpetually preferved the vigour of the con-
Ititutlon ; or at leail: how the medicinal vir-
tues of cerlain fruits and vegetables might
have done it, had their ordinary food been
infuificient for this wonderful and vivifying
purpofe. And that there was fuch a pro^
^SifiGU made, for originally ^e'r^Y'/;/;^?///;'^" the life
of man, had he preferved his innocence, is
extremely plain from revelation ; which af-
fures us that Eden had its tree of life ; and
that when man had fmned, and the perpe-
tuating his lite muft have proved the utter
ruin of the world. God drove, him out of
EdeUy leaji he fpould put forth his hand, and
take aJfo of the tree of Ife^ and eat, and li'^oe
for ever * j i.e. lead: by having perpetual re*
courfe to the fruit of this tree, he ihould
guard himfelf againft diftem.per and mortality,
and thus perpetuate his life in a Hate of guilt
and mifery. And 1 fee no n)ore wonder and
miracle in this, than that by food and phy-
fick we fliould nov/ be able to guard off
difeafe, and continue our exiftence to fixty
or feventy years, or any longer or Ihorter pe-
riod of human life. Man therefore was ori-
ginally created with all the natural means of
prolonging and perpetuating his prefent life j
at lead 'till Godjhouldpleafe to trarfate him intg

* Gen, iii. 22.

a bet-

c

Serm. 5. the Son of God was vianifejled. 155

a better, "Jiithout the pains of dying, And that
God would thus have tranflated him, feems
to me at lead: extreamly probable, froai the
inftances of "Enoch and Elijah^ whofe tranfla:-
tions feem to lliew us, what would have ht.^x)L
the privilege of all men, had they not cor-
rupted and deflroyed thernfelves by fm. Death
was therefore an evil man had it in his own
power to avoid ; and though he made himfelf
iubjetfl to it by his own fin and folly, yet as
he was deceive J into fm by the lies and perfidy
.qf the wicked tempter^ with an intention to
deftroy him ; both fm and death are equally
the works of this malignant fpirit -y and on
the one account he is the corrupter^ zudfeducer
of mankind, and on the other their malicious
and implacable dejlroyer.

And as he was thus a murthercr from the be-
ginning^ fo by tempting men to fin he is con-
tinually employed in the fame cruel and de-
flrudive fervice, and makes their paffions
and vices fubfervient to their prefent and
eternal ruin. How often are the crimes to
which they indulge fatal to life, and all the
valuable interefts of it ; whereby they cut
themfelves off in the midfl of their days,
either by thofe bodily diftempers which they
contrad:, or expoiing themfelves to the ven-
geance of human juflice. The horrid deftruc-
tions and ravages of war, carried on by
ambitious and revengeful princes^ with im-
placable and unrelenting hatred againft each
other, facrificing thoufands and ten thoufands
jn the fury of their rage and madnefs; Is not

154- Of the Pm-pofe fcr which Serm. 5.

the devil executing by them his murtherous
purpofes, and glutting his fpite and malice in
the innumerable cruelties they commit with
pleafure and triumph ? Are they not his in-*
JirumentSy and do his works and acl by thofe
infernal palhons which he infpires, heighthens
and enrages ? Could men adl thus did huma-
nity poilefs them ? They may ridicule the
notions of a devil, and his tempting and in-
iligating mankind to vice ; but they them-
felves too ftrongly prove the reality of his
agency, and what manner of fpirit they arc
polTeffed by j a fpirit not human or divine, but
a fpirit fierce and deflrucftive, that delights in
. the carnage of mankind, and that fports it-
felf with the mifery and flaughter of the
innocent and helplefs, and which therefore
demonftrates, that they are influenced by a
fpirit and policy earthly^ fenfual^ and deviliJJj,
For what can the policy of the devil him-
felf influence them to befides, or worfe than
this : Or how can taey more eff'edtually
prove themfelves his children, than by imi-
tating his example, and doing thofe works
which are the moft perfect copies of his
own, and of all others the mof^ agreeable to
his will ?

The truth is, that the entire dominion of
this evil fpirit is upheld and continued by the
prevalence of fm and death. He is the au-
thor and father of both, as he tempted, pre-
vailed, and deftroyed our firft parents, and
involved all their pofterity in the confequences
of their fall. And therefore in the fame fenfe

as

Serm. 5. the Son of God was manifcfied. 155

as fin is his work, fo is death ; of which he
may be faid to have the power, becatife when-
ever he prevails with men to fin, he as cer-
tainly prevails with them to deilroy them-
felves, and renounce the invaluable bleilinr of
eternal life. He that fins againfi me, fays wif-
dom, doth violence to his ow7i foul, all they that
bate me love death *. Death therefore attends
his pleafure, 'tis his infeparable companion, it
ftrikes the mortal blow wherever his fugge-
ftions are admitted and prevail ; and will tri-
umph over mankind to the end of the world,
who are all involved in the original fentence,
juftly and that becaufe all here are in their na-
tures obnoxious to fin and guilt, and mud
therefore fubmit to the penalty annexed to it
by the wifdom and juflice of God, which is
death. And this ruin would have been irre-
coverable and eternal, had not the mercy of
God interpofed. As he was the perfon in a
peculiar manner offended by fin, he only
could forgive it, and remit in any part the pe-
nalties attending it. As he is the fole author
and lord of life, he only can give it originally,
or reftore it when lofi:. Every man there-
fore that dies, for any thing that created
power can do, dies eternally, and can never
revive to life and happinefs. And whether
as finners, the penalty of death fhall be ever-
la'ding, or finally reverfed, muft depend on
the good pleafure of God, and can only be known
to us by the revelation of his will. And

* Pfov. viii. l6»

bklTed

156 Of the Purpofe for which^ i^c. Serm. 5.'

blefTed be God we are aflured, that neither lin
nor death fhall be permitted to triumph univer-
fally or for ever, over mankind, that the power
of the evil fpirit fliall be broken, and his do-
minion come to a perpetual end. And this
brings me to the more pleating part of this
fubjed:, which is

il. To reprefent to you the be?ievolence
end grace of God towards a finful world,
in the manifeftation of his Son, in order to
deflroy the works of the devil. But of this
}n the next difcourfe.

SERMON

[ ^S1 ]

SERMON VL

The Goodnefs of G O D in the Mani-
feftation of his Son,

I John iii. 8.

Tor this purpcfe was the Son of God manifejiedi
that he might dejii^oy the works of the devil.

IN a preceding difcourfe I gave you a view
of thofe works of the devil, which the
Son of God was manifelled to deflroy, fm and
death. I am now

II. To reprefent to you the g7'ace or bene-
"colence of God, towards a linful world, in the
manifejlation of his 8072, in order to his dellroy-
ing the works of the devil. For this purpofe
was the Son of God manifejied, that he might de-
jiroy the works of the devil.

Confidering this evil fpirit as the enemy of
God, and the feducer and deftroyer of man;
how could God more eifedtually confult our
peace and welfare, than by fending fo great
and excellent a perfon to prevent the effecfts of
his perfidy and malice ? li fn be the reproach
of human nature, if it alienates us from God,
the eternal fource of happiness, and if it creates

in

15S The Goodnefs of Gcd Serm. S,

in all, that are fubjed to the power and flaves
to the pra<5tice of it, a real indiipoiition and
incapacity for ever attaining their ultimate
and fupream felicity > the deftrucftion of the
love of fin in us, and our reconciliation to
God by faith and love, and holinefs of heart
and life, is bleffing us in the mod fiibflantial
and durable manner, and is infinitely more
defirable and valuable, than all the trcafures
of the earth that can be put into our polfef-
fion. If life is highly to be prized, and im-
mortal life and blefednefs are the greateil objects
to which our ambition, or moft partial wifhes
can reach, what muft death be ! How formi-
dable an evil ! How uncomfortable the prof-
pedl of it I How immenfe the lofs we fuftain
bv it ! The abfolute lofs of curfelves, of
every thing we pofiefs, and of all that we can
hope for ! The deflrudlion of death is it not
the reverfal of our own defirudion ! To
overcome this enemy, how glorious the vic-
tory ! To return to life and happincfs, how
pleafing will be the lurprize ! VVhat fatis-
fadion and triumph will attend it ! Oh who
can fufficiently adore the exceeding riches of
the divine grace, in raifmg us to the hope
and giving us the promife of fo fignal a re-
demption 1 The Son of God was manifefled
to dellroy both fin and death, both of them
the works of that evil fpirit, who tempts men
to fin, eternally to ruin and defbroy them.
Con fid er here

I. The pefon employed to abolifh thefe
evils is of no lefs a chara(fter than that of the

Serm. 6. in the Manifejiation of his Son. 159

Son of God. Undoubtedly this title is given
to our blefled Lord to let forth the dignity of
his perlbn, and to reprefent to us how /it he
was to be employed in this errand, and how
capable of effeding the purpofe, for which
his heavenly Father fent him. This adverfary
of God was grown wife by his experience,
was weil verfed in the arts of deception, had
grown infoient by fuccefs, was one of thofe
beings who excelled in ftrength, and was not
to be difpolfelfed of his ufurpations, to be
defeated in his policy, or prevented in his
future fchemes of deilrudion, by one of in-
ferior capacities and powers. Plow unequal
would the conteil have been between one of
the angelick order, and this inlinuating and
mighty fpirit, who drew in the third part of
the Angels themfelves, to be partakers of his
crimes, and fharers in his condemnation ! As
to men, they were all of them become guilty
before God, and inevitably fubjed to deilruc-
tion and death, from which they knew their
recovery to be by themfelves abfolutely im-
poffible. Who then was fufficiently mighty
and able to fave them ? God would not un«
doubtedly employ an improper inftrument to
accompliili his own defign of goodnefs -, either
one too weak to accomplifli it, or who by a
tranfcendently fuperior dignity of perfon and
charadrer was above being fent on an errand,
that would have been fuccefsfuUy managed
by one of an inferior nature and ftation. And
therefore God fixed on him to be his fubftitute
in this affair, vAm is by nature the exprjs

image

i6o The Goodnefs of God Serm. ^.

image of his perfon, and the bright reprcjcnta'-
tion of his glory j on him, who was his great
agent in the formation of man, to refcue him
from the power of him who had deftroyed
him ; that both in the works of creation and
redemption he might have the pre-eminence,
who is the o?2ly Son of God, i. e. the Son of
God in fuch a fuperior fenfe, as cannot be
affirmed of any created being whatfoever. A
choice this, that fhews both the importance
and difficuhy of deflroying the works of
the devil.

2. To effed: this, the Apoftle tells us, the
Son of God was manifeftcd. The manifefta-
tion here fpoken of refers to his ijtcarjiatioji,
v/hen he firft came into the' world and ta-
bernacled in our flcfh, and to the whole of
his after miniilry, when he came publickly to
his own people, and manifeftcd his glory by the
miracles which he performed, the do(ftrines-
he taught, the prece^^ts he gave, and the
promiles he made, in order to perfuade them
to believe in hmi and obey him, and gave
himfelf up to the death, to accomplifli the
fcheme of his Father's goodnefs, and perfedt
the redemption of thofe that were given him.
And there is this intrinfickevidence of the truth
of Chriftianity, that though the fcheme offal-
vation by Chrift confifts of many parts and
branches ; yet there is fuch a mutual con-
necftion of all of them, and fuch an entire de-
pendence of every one of them on each other,
as that they all concur to produce the one
great confeffed defign ; infomuch that take

away

S?rm. 6. in the Manlfefiatlon of his Son. i6t

away any one fingle eflential branch, the
whole will appear contufed and imperfedlj
and incapable of effc'd:ually anfvvering the
nvowed intention of it. This intention of
the gofpcl revelation, and the appearance of
Chriit in the world, as exprefled in the
words of my text, is to deftroy the works of
tlie devil. And when the feveral parts of
our blcfTcd Lord's mediation are duly confi-
dered, they will all of thtm appear to be of
very great importancey and even abfolutely
neceflary to bring to perre(fl:ion this bene-
volent purpofe of the divine providence and
government. Let us confider here

I. That the Sen of Go J was mamfejled to
dejlroy the "works of the devil, by putting a flop
to X.\\^ prevalence and dominion of Jin, and re-
fcuing men from their fubjediion to the in-
fluence and power of it. Our blefled Saviour,
in his cizm pcrfon and conduBy foiled this great
deceiver in every attempt to feduce and en-
fnare him. He maintained his obedience and
fidelity to his heavenly Father, notwithftand-
ing the moH: artful endeavours to beguile and
corrupt him, and was the only perfon of
the human racCj who efcaped the pollution
and guilt of fin, and fecurcd himfelf from
the condemnation due to it. So that the
Son of God may be faid to have deftroyed
the works of the devil, as in his own be-
haviour he was perfedly free from fin,
broke the force of all his temptations to it,
trampled the tempter under his fc&X^ rendered
wholly ineftedual ail his arts to feduce and

Vol. IIL M corrupt

1 62 T'be Gcodncfs of God Serm. 6v

corrupt hull, exhibited a noble example of
an uniform, fteady piety and virtue, and thus
gave a lignal check to his ulurpations, and
the triumphs of fin over mankind. But
farther,

Chrift iDiis maiiifefled to deftroy the luof^ks cf
the devil, as the intention of his appearance
was to pi/t an cud to the impious idolatries
and fiiperJiitio7is, which had prevailed for fo
many ages almoft among all the nations of
the world. That barbarous and unculti-
vated nations y who had no arts or learn-
ing to civilize and polilh them, fl)0uld fall
into miftaken fentiments of deity, and prac-
tice abfurd and ridiculous rites of wordiip,
perhaps is not fo much to be wondered at ;
though I confefs it lowers my opinion of the
great fagacity and boajied perfeSiion of human
rcafon^ to retled: that any, who have reafon-
abie powers, fliould fo utterly miftake the
nature of God, as the heathen world did,
introduce fuch a rout of deities, as thev fet
up for objeds of adoration, and give into
fuch methods of worihipping them, as argued
the want of common fenfe, and bid defiance
to decency, truth, piety, and every juft fen-
tim.ent of the nature and perfections of God.
But how much more aftonidiing is it, that
nations and cities, where all the liberal arts
and fcieiices flouripded, who reafoned and judged
well in alruoil all other affairs relating to
the condudl of human life, and amongO:
whom there were men of the fined genius,
and well verfed in all parts of literature. I

fay

St-rm. 6. in the Manifefiation of his Son. 167

L\y hoi7 truly afconilliing it is, that Athens and
KG>ne, in their highel't period of glory, and
with all their advjintages for wifdom and
knowledge, yet fliould continue in luch a
ilate of il lipid ignorance with regard to the
firft principle of all religion, and not excel
the wildelt barbarians on the flice of the
earth in. the modes and ceremonies of their
religious wor{l:iip ! This is mofl: unquefiiona-
bly fact, and abundantly fliews that the voif-
dcm of this vjorld could not deilroy this mighty
fabrick of the powers of darkiiefs, this chief,
this mafterpiece of all the works of the devil.
Idolatry ; into which all the nations of the
woild had been deceived, and out of which
no human power had been able to recover
them. But citr Lord was mardfejied to dejlroy
this "u^ork cf the great corrupter of men; for
he appeared to rrjeal the father ; to form men
into w^orthy fentiments of God, to recal
them to the worfliip of him, and to difccver
that good and acceptable manner, in which
they v/ere to pay the worfliip which was due
to him. And as the Son of God came with
this view, fo he forefaw his fiicceft, and
rejoiced in the {iw^ profped: of it : Thus he
fays to his difciples, upon their rejoicinp-
that the dtvils ^jjere fahje^f to them through his
nafne : I beheld Satan, as lighfeni?:g. Jail from
Heaven ^', i. e. divefied of that majefly and
power which he had ufurped, by being wor-
ihipped as God, and cad out from Heaven,;

* Luke X. iS.

M 2 v.'her^

164 The Goodnefs of God Serm. ^.

where the ignorance and fupcrftitious folly of
men had placed him, as lightening, i. e. fud-
deniy, and by the fpeedy prevalence of my
dodlrine and religion. And in another place
he tells his difciples. New is the jiidgme?jt of
this world *. God will focn decide the fate
of it, and rcfcue it from thofe vile idolatries
that have fo long overfpread it. Now JI:all
the prince of this ivorld, who by the fuperfti-
tions and vices he introduced rei2:ned over
mankind, be caft outy be flript of his domi-
nion, eje(fted from his employ, and be no
longer worfliipped as God by the nations of
the earth. And as the great intention of St.
Paul's million to the Gentiles was, to cpe?t
their eycSy a7id to tiirfi them from darknefs to
light, ajidfrom the power of Satmi imto God -f-,
fo wherever the dodrine he taught pre-
vailed, idolatry immediately became the ab-
horrence of mankind, they renounced all the
infamous works of it, reconciled themfelves
to the true God, and vvordnpped him through
the mediation of Chriil: in fpirit and in truth.
And this muft, in the nature of things, be
the perpetual effedt of the reception and
fuccefs of the gofpel dodrine, to expel idola-
try v/herever it hath been fettled, and to pre-
vent the return of it wherever it hath been
rejeded. Ao;ain farther.

The Son of God was manifefled to deftroy
the works of the devil, as the great intention
of his appearance in our world was, to re-

* John xii. 31, f Adls xxvi. i8.

ccucr

Serm. 6. in the Mdnifejiation cf his Son. i€^

cover men from x\\€\x Jlavery to fmful pajlions and
habits^ to bring them to repentance, to enable
them to break off their finful courfes, and
to return to God by the regular pra(ftice of all
the duties of righieoufnefs. This is the ex-
prefs dodrine of our bleOed Lord himfelf.
For he tells his difciples, / am come, not to
call the righteous^ but Jhmers to repetitajic^ -j-.
And when the Jews boalled of their freedom,
he tells them, that if the Son fljould fnake them
ji'ee^ VIZ. by faving them from the bondage of
their vices, they jhould be free indeed % j par-
takers of the mod neceffary and valuable li-
berty. ,And indeed the whole of his doc-
trine is calculated to reprefent to men the
danger of iin, the neceffity of obedience to
God by doing his will, and the practice of
righteoufnefs, and the folly of, and final ruin
that mull attend the fubftituting any thing
in the place of real religion, and the virtues
of a good life. And with this evident inten-
tion of his dodrine the whole of his life and
charader correfponded ; for in him there was
DO unrighteoufnefs at all, nor could any of
liis mod inveterate enemies charge him with,
or connjiB h'lmof Jhi. How (liould they ? For
it was his meat to do the will of his heaveJily
father J and he continually went about doing
good io the bodies and fouls of men. And by
giving us fuch an amiable andperfed pattern he
evidently difcovered the end of his manifefta-
tion to be to fave men from their fins, and

t Matt. ix. 13. X John viii. 36.

M 3 from

i66 The Gcodnefs of God Serm. 6.

from bis power, who is the cruel tempter and
feducer of them to fm, and bv obedience to
God to reinilate them in his favour, and fe-
cure them the glcrious inh<=*ritance of his
children. Ills Apollles after him aiTcrt the
fame important doctrine, that the end of
Chriu's appearance was to refcue mankind
from ihivcry to their vice-, and purge them
from all dead works. Thus Peter to the
Jews. Him hath Godjcnt tc blcjs ycuy in turn-
ing away every one of you from his iniquities ■*.
And St. John, a verfeortvvo before my text :
Te know that he was manifejled to take away our
fns "p, i. e. as appears trcm the whole con-
text, to recover and preierve us from the
works of fin, that herein we might refemble
him J for the Apoille immediately adds :
And in him there is 7io fn. This alfo is the
burthen of St. Paul's epiftles : Who tells us,
that this is a faithful faying^ and worthy of all
aeceptationy that Chriji came into the world to
fave finners J ; both from their f^ns and the
condemnation due to tliem ; and that the
grace cf Gcdhath appeared to us, bringing jal-
vafioriy by teaching us, that denying urgcclimfs
and worldly lufts, we Jhonld liuefoberly, righe-
cufy a?id godh in the prcfcnt worlds looking for
the hlcffed hope and glo'^ious appearance of' the
great God, and our Saviour fefus Chriji , who
gave himfelf for us^ that he rnipft redeem us
jrcrn all imquii)'y and pirrfy unto rinfeif a pe-
culiar people y zealous cf good works §. 7\his is

• Ads iij. 26. t 1 John lii. 5. J i Tin:, i. 15.

§ Tit. ii, II — 14.

^Ifo

Serm. 6. in the Mamfefiat'on cf his Sen. i6y

alfo farther evident from that ahundant pro-
viiion, which the mercy of God hath made
to accompli Ih this qreat work of men's fal-
vation from fin. All the dodriiies of the gof-
pel are doSlrines according to godlinefs, that lead
to and powerfully promote the pradiice of
it, and it is the very end of our believing the
truth to make us free from fin, and tho-
roughly fan6tify and renew us. The pre-
cepts of ChriPc command us to mortify e'uejy
flnfid aifedion and habit, enjoin us to repent^
to bring forth fruits meet for repejitance^ and
to practice every virtue that can refult from
any of thofe relations and circumftances, in
which mankind can be placed. The exn?nple
cf the Sen cf God is tlie higheft reproach to all
immorality and vice, and the nobiefl recom-
mendation of every thing that is facred, virtuous
and praife-w orthy. His promifes are given us,
that under the influence of them ive migfjt
efcape the corruptions that are in the "world through
luf}, and that we might be effedtually perfuaded
to perfeB holinefs in the fear cf God. The good
fpirit cf God is offered to us, as the fpirit of
truth and holinefs, and that by his influences
we might be fan^i fed throughout, in body, fcul^
and fpirit. The end of his givi?ig himfelf to
death for us was, that he might deliver us from
this prefent evil worlds redeem us from all ini-
quity, and refcue us from the vanity of a fin-
ful converfation v/ith his own molt precious
blood, and that our fouls might be purified by
our obeying the truth. For this end he is ex-
alted to be a Prince and a Saviour^ that he might
M 4 gra7U

1 68 The Goodmfs of God Serm. 6.

grant repentance and for give nefs of fins. God
loath appointed a day iti which he will judge the
Ivor Id in rightccufnefi by fcjus Chrijl^ to en-
force the commands oi repentance for pall fins,
preferve us from the guilt of future ofieiices,
and eftahlijJj us imbUuneable in holinefs to the end.
And indeed for what other end, exclufive of
this, can we polTibiy conceive God fliould
fend his Son into the world ? Had it not
been for (in, we had needed no redemption.
There had been no curfe, no mifery, no
death. Man would have needed no forgive-
nefs, would never have aflced it, and could
have had nothing to fear from the difplea-
fure and jufiice of God his Maker. His
innocency would have been his fafety, main-
tained his confidence in God, and perpetuated
his happinefs in the divine favour. 'Tis fin
is the one great comprehenfive caufe of ail
the evils that infeft our world, renders fo-
cieties and individuals unhappy, and expofes
the doers of it to temporal and eternal nii-
feries. Remove this evil from amongd man-
kind, the voice of mifery would ccafe, and
the world w^ould immediately be converted
into a paradifiacal efiate. Reftore to man
his innocency, he will be reftored to him-
felf, to his God, and to all the loft glory and
happinefs of his nature, and God will pro-
nounce him, as at his firft creation, ve-ry good,
behold him with approbation, and fliew that
approbation by the uninterrupted effed:s of
his favour. It was therefore a fcheme wor-
thy the infinite wifdom and benevolence of

God,

Serm. 6. in the Manifejlation of his Son. 1 69

God, to fend his Son into the world, in or-
der to prevent that univerfal ruin, in which
the fubtlety of the tempter had involved
mankind ; by railing them from the death of
fin, and farnifliing them with the means to
difcover his devices, and overcome all his
temptations to thofe criminal pracftices, which,
whatever prefent pleafures may attend them,
are bitternefs in the end, and utterly incon-
fjflent with every valuable intereft of our
beings. And confidering that all the various
miieries of this life flov^ from fin, as the
-original fource of them, I have no polTible
conception, how God himfelf could provide
for our everlafting welfare, without faving
us from this parent complicated evil, or re-
fcue us from the power and rnifery of the
evil one, but by enabling us to dejlroy his
wcrks^ by renouncing all the works of ini-
quity, and working thofe works of God, for
which God originally made us reafonable
creatures, and which he hath oj^dained that ive
fljQuld walk in as ChriRians, and for which
he creates anew in Chrijl 'J ejus our Lord. But
farther,

Chrifl was manifefted to deftroy the works
of the devil, as he came to deftroy the con-
dermiing power oj Jin, and fet us free from
thofe obligations to punifhment, under which
he had brought us as finners againft God.
Sin is the one great comprehenlive crime
under the divine governm.ent, is a contradic-
tion to all the great ends of it, and a diredl
violation of his will. It is abfolutely a con-

tradi(ftion

170 'The Gcodnefs of God Serm. 6.

tradition to the purity and reditude of his
nature, what he therefore can never approve,
what he cannot countenance and encourage,
what he will not permit to dwell in his
iight, and what he cannot hut puniih in
all reafonable being's, where it is inveterate
and incurable. And this v/as the end aimed
at by the tempter of mankind, firfl: to fe-
duce men into an apoftacy from God, and
then from what he found as the effecft of
his own tranfgreflions, to involve them in cer-
tain and irretrievable condemnation : irnasin-
ing, that as he had no hopes of remiffion
for himfelf, the unhappinefs and ruin of
man, when once become guilty before God,
would be as fixed and permanent, and hope-
lefs as his own. But herein both his faga-
city and malice deceived him. God, who
knew by whofe devices man was corrupted,
had compaffion upon his unhappy and de-
luded creature, and contrived the method
both how to reftore him from the power and
pradlice of fin, and confident with the ho-
nour and interefl: of his ov/n character and
government, to free him from that condem-
nation, under which he had brought himfelf.
He fent his Son into the world, not to coizdemn
it, but that the world through him might be/aved,
and that whofoever would belie've in him, fioiild
not perifo but have everlafting life. And to
efFed this great purpofe, he received a com-
mandment from his Father to lay down his Ife
forhisfieep, whom the Father had given him,
and was fent by hiin to be the propitiation for

their

Scrm. ^. intheManifeftationofhhSon. ^7^

thiir fins ; that having thus cleanfcd us from
cur fir.s in his own blood, he might reconcile
us to God, deliver us Irfrni wrath, and re-
ftore us to the blelTed and glorious hope of
an happy immortalitv in the kingdom and
presence of God. Oh ! how kind a provifioii
is this to prevent the everlafting triumphs
both of y/;z a?2d death ; and when reflored by
the word and fnirit of God from the do-
mil, ion and prevalence of lin, and by the
Ahiiighty power of God from the corruption
of the grave, and the ruincs of death, then
Ihail thefe works of the devil be entirely de-
flroyed, his arts no more beguile us, his
temptations no more endanger us, nor the
fear of final condemnation interrupt our
peace, nor ^.vq us one moment's anxiety and
pain. Let us reflect

What a mark of i?ifamy \s here fet upon
Jin, in that it is declared by the fpirit of God
to be the work of the de'vil, and that the ma-
il f/Iation of the Sen oj Gcd was necejjary to
dcfircy it I It is what Satan delights in, what
he firit introduced into the creation, what
men do by his fuggeilions, what enflaves
m.en to his power, what renders them his
children, and Irom the deftrudiion it brin<>s,
they could never have faved themfelves had
not the Son of Gcd himftlf undertaken their
deliverance. And is it pofiible for reafcnable
creatures to imagine that this is a trivial and
inconfiderable evil, or that God can behold it
with indifference, or that he will endure it
Vv'itli impunity ? He made man originally

after

172 The Goodnefs of God Serm. 6,

after his own image, and can he be pleafed
with thee, when thou defaceft it, and put-
teft on a diabolical refemblance ? He created
thee for his own fervicc, and to do thofe
works by which thou mayefl manifeft thy
gratitude and obedience to him. And can
be approve thee when thou enflaveft thyfelf
to his power, who is his implacable adver-
fary, and doefl: his works, by which thou
involved thyfelf in his crimes, and in his
guilt ? Hath he not fent his Son to reclaim
thee from this madnefs, to warn thee againfl
his delufions, to enable thee to overcome his
temptations, and thereby to prevent thy
eternal deftrudion ? And wilt thou refufe
this falvation, and by thine a(ftions tell thy
Maker, thou preferefl: the fervice of the
devil to his will, and wilt perfevere in doing
his works, in fpite of all he hath done by
his only Son for thy redemption ? Let re-r
fiecftion take place but for one minute, when
an inviting temptation to fin prefents itfelf to
thee, and give thyfelf but leifure to afk : Who
is it follicits me to do this evil ? Whofe work
am I going to do ? And what are the wages I
muft expecfl to receive ? And when thy con-
fcience tells thee, the devil is thy tempter,
that thou art going to do his work, and that
thy wages mull: come from his cruel hand ;
Will it not ftartle thee ? Will it not make
thee retreat, and when thou confiderert: that
the adion is diabolical, and the reward muft
be fo too, will it not excite thy horror, caufc
thee to reject the temptation, and fly from it

as

Scrm. 6. in the Manifejiation of his Son, 173

as from deftrudtion and death, and become
the happy means of preferving thy innocence
and peace ?

How glorious in itfelf, and how worthy the
infinite redtitude and perfection of the divine
nature, is this profeiTed end of God's fending
his Son into the world, to deflroy the works of
the devilj by turning men from their fins, and
recovering them to the love and pradice of
univerfal rightcoufnefs ? How flrongly doth
this point out the intrinfick excelkficy of the
Chrijlian fcheme, and (hew its original to be
from God ? It left in the power of this evil
one, if governed by his fuggeftions, and em-
ployed in his fervice, we muft be unavoidably
undone, and can exped: nothing but to (liare
in his condemnation. But if refcued from
his dominion, fuperior to his fuggeftions, and
vidorious over all his temptations, we depart
from all iniquity^ yield oiirfelves to God, and be-
come thefci'vafzts of righteoifnefs ; we are fecure
from every poifible deftrudion, have the prin-
ciple of eternal life and liappinefs within us,
and nothing JJjall he able finally to feparate us
from the love of God in Chrift our Lord.

Laftly, let us therefore be perfuaded to re-
nounce all the ui fruitful works f darknefs, and
work the works of God, who hath fent us, whilfl
it is day. What wife man would krvQ a bad
and cruel mafter, when 'tis in his power to
be under the protedicn of a benevolent and
friendly one ? Who would be a flave, that
can enjoy his freedom ; or fubmit to the vilefl
drudgery, when he can employ himfelf in

fer vices

1 74 7'he Goodnefs of God, ^c: Serm-. 6.

fervices that are the mod honourable and wor-
thy ? Can any man in his fenfes hefitate one
moment, to which of the two he fhall yield
himielf to obey ^ whether a vile, apoftate,
profcribed fpirit, who hath nothing but death
and damnation to beftow upon thofe whom
he can deceive into fubjediion j or the Son of
God, whofe yoke is eafy and whofe hurlhen is
light ; whofe fervice is reafonable, generous,
and pleafmg, and whofe reward is life and
glory, and an happinefs commcnfurate with
eternity ? Let therefore no follicitations feduce
us from God, into the paths of fm. They
may feem to be ftrewed with flowers, and
appear to the eye of fenfe all delightful and
joyous. But they are in reality full of fnares,
abound with forrows, and end in deflrudion.
But if i£'d' ha^iJe on?' fruit unto hdinejs^ and become
the ferv ants of God, our way will be fafe, our
minds be chearful, and the end everlaji"
ing life.

SERMON

[ 175 I

SERMON VII.

Chrift's Temptation in the Wildernefs
explained.

Matthew iv. i.

'Them was 'Jcfus led up of the Spirit into the JViU
deniefsj to be tempted of the Devil.

HIS hlftory of our Saviour s temptation
is mentioned by tfrree Evangelifts ; by
Matthew and Luke more largely, and in the
feveral peculiar circumllances attending it, and
by Mark, but in a more general and curfory
manner, and without entering into the parti-
culars of it ; and is I think evidently referred
to by the author to the Hebrews ; who, fpeak-
ingofChriit, tells us, That he was i?2 all points
tempted like as we are, yet without fin * ; tempted
to the fame lins, and by the fame inflruments
and methods, though without falling by the
temptations.

This part of facred hidory bath been ex-
cepted againll:, as improbable and incredible.

Heb. iv. J 5.

and

176 Chriji^s Temptation in Serm. 7.

and Chrifl himfelf hath been reprefented upon
account of it, as a fort of melancholy euthii/ia/l,
whole head was filled with brain-lick vilions,
and notions of apparitions, and converfe
with devils ; fecluding himfelf from the con-
verfe and fociety of men, in deferts, to feed
upon his own melancholy difpofitlon, and in-
dulge the diforder of a perverted imagin-atioFv.
And in order to get rid of this and other dif-
ficulties, ibme have imagined, that there was
nothing real in this tranfacftion, no proper
appearance of the tempter, but that the leveral
things related were only tranfa(fted in a kind
of 'vi/i.on or trance ; like what 'tis thought we
may find in many inftances relating to the
ancient prophets, who aie faid to do, what
was only done in a prophetick trance or vi-
fion. But this is to cut the knot, inflead of
untying it ; and 'till the faBs recorded are
fhewni to be inipojjihle or unworthy the charaSler
of his million from God, or incapable of an-
fwerins: anv "-oaluable end, I mud continue to
regard the hijiory as real, and accordingly fli all
confider and endeavour to vindicate it as fuch.
And here the following particulars deferve to
be taken notice of.

I. Our blefl'ed Saviour was tempted, folicited
to lin, and to crimes of a very heinous na-
ture, as fhall be hereafter explained ; and by
this folicitation his llrength was tried, and
proof made of his firmnefs and conliancy of
mind, of his truft in God, and fubmiffion
to his will : And this temptation was extraor-
dinary in its nature ; not only by the common

ways

4

Serm. 7. the Wildernefs explained, tj'j

ways and methods by which men are tempted
and reduced, viz. by invifible folicitations,
addrelled to their fenlual affections and
paffions 'j but in an ope?! maimer alfo, by an
addrefs to him immediately in perfon, and to
thoie affections and paffions of his nature,
as were moil likely to be impreffed and ex-
cited, by objefts luitable and agreeable to
them. For tho'jgh our bleffed Saviour had
none of thofe criminal propenfities and wrong
habits, to which the rcil of mankind are un-
happily more or lefs fubjeCt, yet he had all
the affeBiom ejfcntial to human nature, and
thofe capable cf being excited and put into
action, by the offer and approach of fuch
things, as were pleafing and grateful to them ;
and which in their nature, like thofe of other
men, v/ere capable of becoming exceffive and
irregular. And unlefs he had been in this
refpecft like unto us, he would not have been
liable to have been tempted like us at all ;
as no external objeCts could otherwife have
made any impreffion upon him, nor any mo-
tives from them had any influence to feduce
and pervert him. We may obferve,

2. That the agent in this temptation is
expreflly faid to be the devil Jefus was led
lip into the ivildernefs to be tempted of the devil -,
and undoubtedly by him who is called fo by
way of diflinCtion and eminence, that evil
fpirit, who is at the head of the apoftacy
from God. And 'tis evident that the tempta-
tion was partly carried on by him in a viji/de
Jhape. But in v/hat form he appeared, the

Vol. III. N hiilory

lyS Chrijl^s 'Tej^ptation in Serm. 7.

hiflory doth not relate, and I cannot inform
you J but probably not as himfelf i that would
have been at once to have prevented the effect
of his temptation ? but as a k'md and friendly
Angel, pitying his lonely and deftitute con-
dition in the defert, and in fuch a form, as
might not terrify, but tend to reconcile our
Lord to his perfon and perfuafions ^ and that
the bait might be more agreeable, as thrown
out by one, whom he had no reafon to fufped;
as an enemy and feducer. It feems very evi-
dent that he had fome apprehenfion of our
Saviour's being the ^on of God, and that pro-
mifedy^^^ of the woman, that was deftined to
crufli his own head, to break his power, and
defiroy his authority and kingdom in the
world ; but at the fame time that he was not
abfolutely fure of it. This fufpenfe of mind
is evidently implied in the very firfl: temptation
mentioned : If thou be the Son of God, which
he alfo repeats, when he begins the fecond ;
an expreffion that carried in it fome inward
fufpicion, that he might be this Son of God,
and at the fame time a doubt whether he was
or not. However, to feduce and ruin him,
if he could, was his determined refolution ;
hoping, that as by fubtlety and craft he had
deftroy'd our frji parents^ even in a flate of
innocency, fo he might prevail by the fame
means againfl; jfefus hinijef -, and who ever
he was, might, by perfuading and deceiving
him to fm, render him obnoxious to the dif-
pleafur^ of God, and thereby intirely prevent
every thing he had to fear from his character

and

Serm. 7. the IViUermfs explained. 179

and influence. This feems to have been the
ground of this attempt upon our bleffed Lord,
who was now entering upon his miniftry -,
the whole of which mufl have been rendered
ineftecftual, had he previous to it fallen a prey-
to thefoHcitations of this infidious and faithlefs
deceiver. We may remark farther^

3. Tht place where this temptation of the
evil fpirit was managed, viz. in the wiUcrnefs,
He ivas led into the imldernejs to be tempted ;
fome uncultivated barren defert, far from the
fociety of men, where none could comfort
and ailift him, and which by its folitude and
wade appearance might excite his fear, awaken
uncomfortable imaginations, give force to the
fuSHeftions that were offered him, and weaken
the natural firmnefs and relblution of his
mind. How di}fere?it this from the fituation
of owx firjl parents^ when they were deceived
b_y the tempter's fubtlety ; who had their
dwelling in the garden of God, where every
thing was pleating to the eye, and all the va-
rious produce of it grateful to the tafle, and
good for food ; that was frequented by An-
gels, and honour'd by the immediate prefence
of God, where almoft every circumftance
concurred to render them chearful, and fo
many confiderations of duty, intereff, gra-
titude, all prefented themfelves to their minds,
to make them fuperior to every allurement
that could be offer'd them, to tranfgrefs the
law of their Creator, and neglecfl the direc-
tions he had fo gracioufly vouchfafed them.-
And yet amidfl all thefe , delights, they were
N 2 tempted.

i3o Chrijl''s temptation in Serm, j,-

tempted, and they fell. But how great were
the difad vantages, how uncomfortable the
circumftances in which the Son of God was
af/aulted by the fame evil and deftroying fpirit 1
When all alone, in an unhofpitable wild,
amidlt fiivage beafts ^% without the vifible
appearance of God, without any friend or
acquaintance to fuccour him, without any
means cf fupplying his wants, or obtaining
the food that was necelTary to fupport him j
where all was horrid around him, and his
own neccffities pained and pinched him
within ; he thus entered the lifts with the de-
llroyer of mankind, was for a fcafon left to
be pracftifed on by his wiles, and given up to
all the force of his mofl: artful and infinuating
perfuafion-s. But though thus tempted, he
ftood his ground, triumphed over his tempter,
and made him quit the field, alhamed of
his repulfe, and enraged at his difappointment.
Again,

4. We may take notice, that this tempta-
tion Vi.'as carried on by the pernnffion and ex-
prefs appointment and order of God ; for the
facred hiftory tells us, that J^fis ivas led tip of
the fpirit to be tempted. St. Luke fays, that
being full of the Holy Ghofty Jefus returned from
fordcin, and was led by the fpii'it into the wil-
dernefs -f- ; evidently afcribing his going into
the wildernefs to the immediate impulfe of
that fpirit of God, with which he was filled,
and which defcended on him in a vifible ap-

* Mark, i, 13. f Luke. iv. 1.

pearance

Serm. 7. the Wildernefs explained. 181

pearance at his baptifm, that he might be
fubjed: for a while to grievous afiaults of the
evil fpirit, and finally triumph in his victory
over him, v\ho had long triumphed in the
fuccefs of his temptations, and the vicftoiies
he had gained over the children of men. So
that the pretence of a inehmcholy difpolition,
leading him into retirement and folitude, and
to fecrete himfelf from all converfe and ac-
quaintance v/ith men, is wholly v/ithout any
foundation and fupport ; as the facred writers
expreflly afiert, that it was under the impulfe
of the Holy fpirit i that he thus went into the
defert. Nor indeed is there any thing in our
Saviour's hiftory and charader, that gives the
leaft ground for fufpicion, that he was of an
unconverfable, gloomy, referved temper, that
he Ihunned the fociety of mankind, loved
the folitude of a defert, or knew not how to
relhli the pleafures of uieful and friendly con-
verfation. It appears evidently on the con-
trary, that he rejoiced in the habitable parts of
the earthy and that his delights u'ere with the fo?is
of men ; for we find him prefent on occafions
of chearfidnefs 2.nd feftivity , a guefl: fometimes
at the tables of the rich, often Ihewing him-
felf in the temple of his father, in the mi-dft
of the largcft concourfe of people, flocked
after by multitudes, feeding and inftrudiing
thoufands, afcendingto ferifalem at the yearly
feftivals, and fo far from being a reel ufe, that
he was continually, during the whole of his
minilfry, in publick life, and always employed
in the moft benevolent and ufeful fervices to
N 3 others.

1 82 Chrifi^s Temptation in Serm. 7.

others. What were the particular reafons^
why God was pleafed to permit thefe tempta-
tions to befall our bieiied Lord, fuppoiing
we could not give any thoroughly Jatisfying
account of them, it would be no juft objeBioii
againil the truth of the hiil:ory, fince I don't
know that God is obliged to acquaint us with
the reafons of every thing he is pleafed to
permit and order. But we are not without
fuch as will iuftifv the divine wifdom and
equity in this affair. One 7'eajon plight be to
do honour to hrman nature ^ and caufe mankind
to triumph by Chrift over this haughty and
fubtle fpirit, and all his powerful and infi-
nuating folicitations ; and to let him know-
that though he prevailed by mifrep efentations
and frauds over the firft parents of the human
race, and fo involved them all in the fentence
of death ; yet neither craft nor power could
profit him, when pradiced againft the man
Jefus Chriji ; who by his intire vidory over
him, during a more than forty days conteft
with hira, fpoil'd \\\m of the glory of his for-
mer vidories, convinced him that he was a
conquerable fliUing enemy, and that mankind
through him fhould learn to refift and triumph
over him.

It may be farther remarked, that this courfe
of temptations wcs previous to our Lord's en-
tering on his publick minijiry^ the great end
of which was to dejiroy the works of the devil,
and fubvert that dominion which he had
ufurped over the children of men. Into this
work God was pleafed to initiate him by

very

Serm. 7,= the Wildernefs explained. 1S3

very grievous temptations from him, whofe
kingdom he was to oppole, that he might be
inured to difficulty, cloath himfelf with refo-'
lution and firmnefs of mind, and by feeing'
with what art and determined mahce he was,
in the very entrance into his fervice, affaulted
and perfecuted, he might be, with the greater
vigour and zeal, excited to go through that
work for which he was fent into the world 5
be ever upon his guard, be ever watchful
over his adverfary, that he might gain no
advantage againft him, expedl future tempta-
tion, and efpecially arm himfelf for the /a/i
mid great conjiioi he was to undergo, when he
faid to thofe who came to apprehend him :
This is your hour, and the power of darkncjs *' ;
and when through the extream violence of
the temptation, probably to fave himfelf from
the ignominious and accurfed death that was
now before him, by deferting his poft off
duty, and renouncing his pretenfions as the '
Son of God, he was in fuch an agony, as caufed
him as it were to fweat drops of blood X- Thefe
introdudory temptations were extreamly pro-
per to harden and fortify him againft the
greater that awaited him, as experience and ,
fuccefs naturally create courage, and make
men bold and intrepid in future encounters; and
as an enemy, that hath been frequently over-
come, is relifted with a kind of alTurance of
vi(flory over him in every new conteft, and
the remembrance of paft glory, the difdain

* Luke xxii. 53. % 44.

N 4 tp

:i84 Chriji's Temptation in Serm. 7.

to lofe it, and the ambition of final triumph,
all confpire to render the reliflance more
refolute, by final fuccefs to add fredi laurels
to the former.

Another reafojz why thefe temptations were
permitted is fuggeiled by revelation itfelf, and
/is a very important one, viz. to teach him hu-
] inanity, and great pity and compajjion to man-
kindi under the various tetnptatiom of life, to
which they are expofed in the prefent Hate, and
that he might know by experience the unea-
finefs and danger of a tempted condition, and
/from the remembrance of his own feelings, be
more warmly excited to afford fuitable af-
fiftance and grace to his faithful difciples, in
every hour of their trial ; for we have not an
high prieft^ who cannot fympathize with our in-
frmities^ but who was in. all points tempted like
as we are^ yet without fin -f- ; and in that he
fuffered being tempted, he is able iofuccour thofe
who are tempted J 3 hath both the power to
I enable him to do it, and the inclination and
I affe^tioHj that will effedually excite him to
it. We may add alfo, that thefe temptations
were permitted to befall the great captain of
our falvation, to teach his followers, that they
muft expeSl the fame kind of oppofition, and
from the fame enemy, that their Lord and
Mafter had found in the difcharge of their
duty, and working out their own fafvation.
Every convert to truth and righteoufnefs is a
fubjed: lolt to Satan's power and authority,

I Ileb. iv, \y \ ii, 18.

and

Serm, 7. the Wilder mfs explained. 185

and every thing that men undertake for the
glory of God, and to advance the kingdom
and intereft of Chrift, tends to (liake and
weaken the foundations of his government.
It is therefore no wonder, that as he is re-
Jirained by the power of God from all ads of
open viokfjcey he ihould endeavour by fecret
temptations, and the concealed rnethods of art
and fraud, to prevent the defedion of man-
kind from his caufe, to recover them, and
retain them in his intereft ; hinder them by
the profpedt of difficulties, and the terrors of
their own minds, from profecuting any great
and good defigns, and if he cannot prevent
them from attempting, yet render the work
as difficult and fatal as he can i and defeat, as
far as his influence reaches, the good effeds
of fuch ufeful undertakings. This may be
expected from the condud of the tempter,
in relation to our blefled Lord ; and God
fuffered his Son to become fubjed: to thefe
folicitations, to warn and forearm them, to
encourage them to refift fteadfaftly, and aflure
tliem by his example, that God their heavenly
Father will out of every teinptation Jind a way
for their efcapc ; that if they maintain their
refolution they ffiall overcome, that He will
caufe them to triumph over this tempter and
feducer of mankind, and finally reward their
perfeverance with a crown of righteoufnefs
and glory.

5. We may farther take notice of the con-
ti?iuance of thefe temptations to which our Lord
was expofed ; and St. Mark expreflly affiires

us.

s86 Cbrijl^s Temptation in Serm. 7.'

us, that he was in the iviUerjtefs forty days
tempted of Satan. What were the peculiar
temptations, with which our Lord was afTaulted,
and the manner in which they were carried
on, whether in an inviiible manner, by fecret
fuggeftions to his mind, or by an open per-
fonal appearance, or interchangeably, fome-
times by the one, and fometimes by the
other 5 as the facred hiftory hath not deter-
mined, 'tis irnponible any perfon fhould be
able to explain. For as to the three particular
temptations expreflly mentioned by Matthew
and Luke^ they did not take place 'till the forty
days trial were over j and the two laft of the
three, as appears by the very nature of them,
not 'till Chrift was gone oat of the wildernefs.
As to ih.Q.firfi of them, his being tempted to
turn ftones into bread, the hiftory is exprefs,
that when he had fa/led forty days and forty nights,
he was after this an hungry ; upon which the
devil came to him, and fa id : Command that thefe
fiones be made bread. And that he was not in
the defert, when he was tempted the fecond
and third time, is evident ; becaufe during the
fecond he was at the temple, and during the
third on a high mountain ; and I particularly
mention this, becaufe this obfervatjon will, I
apprehend, take away all the difficulty that
feems to have attended this tr^nfadion,
and make the whole account of it eafy and
intelligible, as I hope will appear in the fe-
quel. As to the methods made ufe of by the
tempter, during the forty days Chrift was
left to be practiced on by his art and malice,

they

Scrm. 7. the JVildernefs explained. 1S7

they were, no doubt of it, fuch as v/ere well
adapted to carry his point, and allure the prey,
he hunted, into his net. A ivildernefs carries
in its very appearance foniewhat horrid and
fhocking to hum.an nature. To be cihne init,
without companion or guide, is a circumftance
that mufi: heighten the appreheniion and
diftrefs. To fee one's feif encompafied 'w'ltb
niild heafts in fuch a forlorn fituation, mull
awaken the ftrongeft itnio. of fear and terror \ '
and amidft this fcene of amazement and
anxiety, to be left for full forty days together 1
to tiie fubtlety and management of a mighty 1
fpirit, who is by employment and office a
tempter and deceiver, and by inclination and
characfter a deflroyer ; it is not well poflible '
to conceive of a more afHic^ted, mel mcholy,
dangerous fituation, than what our bleffed
Mafter was now left in ; and whatever the
tempter could do, to corrupt or imprefs his
imagination, to terrify him from engaging in
the work he was now about to enter on, or by
more pleafing profped:s prefented to him, to
pervert his mind, and ftagger his conflancy;
no doubt but he exerted all his abilities to
carry his important point, and pracSticed all his
wiles and ftratagems to dedroy this extraor-
dinary perfon, and prevent every thing he
had to fear from his charad:er and influence.
But in what way he t ied his power and fkill
remains to us an mtkc /ecret j though we know
the ezrrJ was defeat and iliame to the tempter,
but viftory and glory to the Son of God, and

the

i,S8 Chrijl^s Temptation in Serm. 7.

the Saviour of mankind. But we are farther
to obferve,

6. That when thefe forty days temptations
were over, our Lord, who had faftcd during
this whole period, and fevere conflidl with the
tempter, foimd himfelf an hungry. Wheji he had
fa/led fo7'ty days, and forty nights, fays the hiftory,
he was afterwards an hungry, God had miracu-
louily fuftain'd him thus far, and he felt no
weaknefs of body, or faintings of fpirits by this
long abftinence from his ufual food. We read
alfo of Mofes, that he was with the Lord in the
mount forty days and forty night Sy and neither eat
bread, or drank water *. In like manner Elijah
travelled the fame fpace of time v/ithout food,
unto Horeby the mount of God -f ; and in
this miraculous circumftance, thefe three great
prophets, Mofes, the founder of the Jewilh
polity, Elijah, the great fcourge of the Jewifh
idolaters, and zealous advocate for the true
worfhip of God, and Jefus Chriji, the intro-r
ducer and mediator of the new covenant,
refembled each other, in their being fuftained
without food, by the immediate power of
God, and all of them in barren deferts and
wildernefTes ; as a teftimony to all future
asres, that when God calls men to extraor-
dinary fervice, he will fupport them in it by
extraordinary means, when the common and
ufual ones entirely fail ; for as bread fupports
us, only becaufe it receives its power and

* Exod, xxxiv. 28. t 1 Kingi >.ix. 8.

efjicacy

^errii. 7. the Wildernefs explained, itg

efficacy to do itfrom GoJ, and becaufe he con-
tinues the virtue of it for this purpofe ; he
can make the air or the /igbt of Heaven
equally fubfervient to this purpofe, or vi^ithout ;
any external means continue life, and main-
tain the vigour of it, by his Jble immediate in-
fiiience upon the bodily conllitution. It was
no wonder however, that our Saviour, after
fo long a forbearance of ordinary food, and
the divine power that fuftained him was with-
drawn, {hould find himfelf an hungry ; and
on this occafion the great adverfary founds
his firft temptation, that the facred hiftory
particularly takes notice of. Unwilling to
quit the field, though repulfed with difl:ionour
in a forty days confii^-, he artfully renews
the attack upon an occafion that naturally of-
fer'd itfelf, and in a manner that cover'd over
the malignity of his defign, and was well
adapted to deceive. 'Jejus was an himgred^ and
when the tempter came to him he f aid : If thou be
the Son of God, cofmnand that thefeficncs be made
bread. Let us here remark, that

I. What gave occafon to this temptation
was our Saviour's hujiger, after an abftinence
of forty days ; and we may very reafonably
conclude, that his hunger was very prefing
and fevere. He was probably ftili in the wil-
dernefs, where he faw nothing that could
minifter relief to him, and where there was
no human hand to fupply his wants. So that
as to the ordinary m.ethods of Satisfying his
iieccfilties, he had reafon to defpair of them,
and knew that there mail: be fome miraculous

interpofition

190 Chrijl^s Temptation in Serm. 7,

interpofition of providence in order to fuftaln
him. And yet how many thoughts might
occur, on this occalion, to check any ex-
pectation of this kind ? He found, by the
return and Iharpnefs of his appetite, that the
power, which had wonderfully fupported him
for the forty days pad, was intirely withdrawn,
and that nature being now left to her ordinary
courfe and laws, required her ordinary fup-
piies, and muft, in the common order of
tilings, fink and faint without them j and
how could he well expe6l a frefh exertion of
that power, to keep him alive without food,
which by the return of his appetite he ad:ually
experienced to be intirely ceafed ; or why
would his Father have witheld it, had it not
been to ibew him, that he mufl take fome
extraordinary method to fatisfy and provide
for himfelf. This feems to be the natural
lituation of a perfon's mind in fuch circum-
Ifances, and the reafonings that would be
moll likely to arife in any difficulty, or upon
any fuch emergency as this. In this ftrait,
and during this uncertainty, how to obtain
the relief he wanted ; the tempter artfully
fteps in, and in fome vifible form and friendly
addrefs, accofts him, and fuggefts to him a
method that would immediately bring him
out of all his perplexities, and fatisfy his
hunger at once. And

2. The temptation and fuggeftion was this :
Command that theje Jiones be ?nade bread. You
ought to look for no farther miraculous fup-
port from God. That now fails you, and

you

Serin. 7. the Wildernefs explained. igt

you mufl; therefore depend upon yourfelf, and
procure your fupply by any other means
within your own power, or elfe you will in-
fallibly perifli by hunger in this defolate
wildernefs. Thefe ftones, or any of them
that lie before you, immediately convert into
bread, as the moft ready and expeditious
method of fatisfying the cravings of your
appetite, and ealing the painful gnawings of
the hunger that oppreffes you. And to en-
force this advice, he adds :

3. If thou he the So?2 of God, command that
thefe liones be made bread. li you are
that Son of God as you feem to be, that is
fpoken of in the prophecies, you can eafily
convert thefe ftones into bread, for you may
be fure God your heavenly Father will enable
you to do it, and as your neceffities now feem
to drive you to this expedient, fo by this
proof of the divine power affifting you, you
will have the mofl abundant convid:ion your-
felf that you are this perfon, and give me
the fulled fatisfa(ftion and evidence of it too.
It may be fomewhat difficult to account for
it, how this evil Ijpirit ihould k?iow any thing
about this charader of the Son of God, or
have any fufpicion that our bleffed Saviour
might be He. Probably he might hear and
gather thisyrc/zz the voice from Heave?!, which,
jufl: before thefe temptations commenced,
declared him to be God's beloved Son, in whom
he was well pkafed. It is certain he is by no
means ignorant of fcripture, as appears by that

appofite

192 Chrijl^s 'Temptation in Serm. 7.

appofite paflage which he quotes from it,
to prevail with Chrift to throw himfelf from
the battlements of the temple. And in Da-
nieFs prophecy mention is expreflly made of
him, in what Nebuchadnezzer fays to his
Counfellors : 1 fee four 7ne?i, loofe^ walking in
the fire J and they have no hurt, and the form of
the fourth is like the Son of God *, And that
this charad:er was not unknown to the Jewg,
appears from the apocryphal EfdraSy who de-
fcribes the Son of God, as crowning thofe
who have confeffed the name of God J.
And in our bleffed Saviour's time, the cha-
ia(^er of the Chrift, or Me/fiah, and the So?2
of Godj were underftood to denote the fame
perfon, as appears by the adjuration of the
High Pried: to our blelTed Lord : 7'ell us, whe-
ther thou be the Chrijl, the Son of God -f-, and
from many other paffages that might be
mentioned. So that the tempter could not
but know, from prophecy, and from the cur-
rent language and fentiments of the Jews,
that the characfter of the Son of God belonged
! to the Mediah. And therefore the putting
him upon this proof, that he was this great
and extraordinary perfon, and perfuading him
to exert his power as fuch, to fupply his ne-
cefTities in the midft of a barren defert, was
an artful fuggeftion to his appetite and am-
bition, and had fome appearance of a friendly
concern for his relief, and that he fhould

* Dan. iii. 25. % 2 Efdr. H. 47. f Matt. xxvi. (ly

appear

Serm. 7." the JVildertiefs expIabieJ. 195

appear in the full charader and glory of the
Son of God.

But our blefled Saviour well difcerned the
treachery of the counfel, and was full proof
againfl the intended deception, and gave a'
much better evidence of his being the So?ij
of Gody than by turning ilones into bread,
viz, by his obedience to his heavenly Fa-i
ther, and abfolutely confining himfelf within |
the limits of the comniiiiion he had giveai
him. Had he in compliance wiih the fug-
geflion given him, attempted to turn flones
into bread, without his Father's fpecial direc-
tion, and the immediate impulfe of thefpirit
of God, whofe condud; he was under, it
would have been an unwarrantable prefump-
tion, and an attempt to have wrought a mi-
racle, where he had no occafion, reafcn, or
leave to do it ; and then the divine influ-
ence and power might \\2y1t failed him ^ and
the unfuccefsful attenjpt would have at once
funk his credit, proved him to have lofl his
Father's affediion and prefence, and rendered
him utterly incapable of accomplifliing that
great work, for Vv'hich his perfedl obedience
was an indifpenfible qualification. As to any
confirmation to himfeif, that he was the Son
of God, our Saviour needed none, and the
turning ilones into bread was not a greater '
proof of it, that what he had already in his'
breaft, or than what the teftimony he had!
received from Heaven afforded. And as to'
any fatisfadion, that the temotcr delired in
Vol. III. O ' this

3'94 Chrijl^s I'emptation ift Serm. 7,

this article, he deferved none , and had our
Lord been perfuaded to attempt the miracle
at his biddin":, whether he had fucceeded
1 or not, the devil would have triumphed in
/ his fuccefs, claimed him- as his own, gloried
over him as his conqueft, and turned his
immediate accafer in the court of Heaven.
And as to the motive derived from the pre-
fent hunger of Chrift, it was a fuggeftion ta;
diflriifi his Father's power and goodnefs, of
which he had experienced fuch full proof,
in his miraculous fupport for forty days pafl:,.
I and who would immediately himfelf have '
i fuggefted this method of making bread, had
. it been asireeable to his will, that Chrift fliould
\ have taken it. Befides, as the complying
with the advice would have argued a diftrult
of his Father's power, it would have looked
as though he had fet bounds to it, and ima-
gined that God could not have fupportcd him^
without bread. And on thefe accounts, the
fuggeflion, with Vv'hat ever appearance of
friendfliip, and concern for the honour and
relief of Chrift it might be made, was inii-
dious and enfnaring, and as fuch it was

4. Re jc tied by our Lordy and upon fuch a
principle, as fliewed the tempter it was im-
poffible he fhould fucceed in it. For our
Lord gave his refufal, in thofe remarkable
words of fcripture, It is written : Man fiall
not live by bread alone ^ but by every word that
proceedetb out of the mouth of Gcd. It is a cl-
Satiorv from what Mofes faid to the Jfraelites,

. to-

Serm. 7. the Wildernefs explained. 195

to perfuade them to obey, and put their trufl

in God : Remefnbcr all the way^ ivhich the Lord'^
thy God led thee, thefe forty years hi the isoilder-^''
nejs to prove thej^ and to know what was in thy \
heart, and Juffercd thee to hunger, and fed thee \
with manna, and that he might make thee know, ,
that man doth not live by bread only, but by >
every word that proceedeth out cf the month of;
the Lord doth man live ; i. e. by every kind >
of means that God is pleafed to appoint and 1
blefs for this purpofe. Bread, unlefs he fane- 1
tifies it will not preferve life, and he can
fupport it equally without bread. He hath *
all power in his hand, and can make every
part of nature fubfervient to his will, and '
whenever the command proceeds from him, *
though bread fliould be wanting to fatisfy j
thy hunger, other mesris fliall be provided for
the prefervation of life, and even the defert
itkM libefaily fupply thee with necellliry food. ■
And how perfecftly appofite was the applica-
tion of this paflage of fcripture by our blefTed
Lord to the circumftances he was in ! How
effecftual a repulfe of the temptation offered
him 1 And the anfwer in its full length vv^as
this. '* 'Tis true that I hunger. But it is by
the permifTion of my heavenly Father. And
he permits it to prove me, and know what
is in my heart. And though I have no
bread, nor any vifible means of fatisfy ing my
hunger in this barren and defolate wildernefs,
yet I know he is able to find other methods
of fuftaining my life, and can immediately
O 2 fend

1^6 Chrijt^s 'J'emptalion in Serm. 7.

fend me down fimitna from Heaven, as he did
formerly to his people, when hungry and
fainting in the defert. In his power and
goodntfs therefore I triift, will ule no unwar-
rantable methods to fupply m^/ wants, and
(hall expedl: my relief in the way, and at
the feafon which his wifdom ihall diredt."
Thus ended the firfh temptation that is here
particularly recorded. The impoftor was de-
tected, his craft and fubtlety difappointed,
and the Son of God gloriouily triumphed in
his full victory over the feducer and de-
llroyer of mankind. We may from this ac-^
count obferve :

I. That even our innocent pq/jioni, and the
very necrffary appetites of nature, ihouid be
indulged with gi-'eat caution and prudence, and
never be gratified at the expence of our
duty, and when tlie doing it will be at-
tended with any real offence againft God.
Hunger is a neceifary and very troublefome
appetite, and the fatislying it a very reafon-
able and neceflary thing, and every wife man
will do it, when he can find the proper
means of doing it. But there may be cir-
cumftances that may render the doing it ex-
treamly criminal, unbecoming our charader,
and inconiiflent with the regard and fubmif-
jQon we owe to God. In the circumftances
of our bleffed Lord, what more natural for
him than to eat when he was hungry, and i
if he could not procure a fupply without a '
miracle, how could a miracle be better be-

flowed, i

Serm. 7. the WiUernefs explained. i^j-

flowed, and why fliould not the advice be
accepted, to turn ftones into bread ? But our
blelTed Lord would not live by any means,
that would difcover the leaft diffidence in
his heavenly Father's power and goodnefs,
nor work a miracle for his own prelervation,
without an intimation from him of the pro-
priety and feafonablenefs of it ; to teach us,
that hunger and third are preferable to lin,
and that there are no paffions and affections
of our frame, however natural and neceflary,
but what may be unfeafonably gratified ;
and that the queflion with a wife and good
man fliould never be ; Will this and the
other indulgence fuit my prefent inclination,
and be agreeable to my appetite ? But, can
I do it, confiftent with the reverence and
duty I owe to Godi^ and {o as to give no ad-
vantage to the tempter to corrupt, accufe and
dellroy me ? He often lies concealed in a)
flrong inclination, and works it up into a |
powerful fnare to deftroy us. By means of
this he drew our firfl parents into his toils,
and made an appetite, innocent in itfelf, in-
ftrumental to deftroy them and their pofle-'
rity ; and by the fame method he would |
have feduced the reftcrer of mankind, and|
by one fatal indulgence, to which his necef- 1
fities flrongly urged him, would have de-
ceived him into tranfgreffion, and thereby
have fruftrated all the counfels of God, for
the redemption of the world by his media-
tion and death. And it is the almpfl con-

(]^^r§-uAr' ,^aX&^^ /-^ci^y i-^k'-^-c-*^-^^ i^lv.i^c^r^?'''- '-">;, '-^z

.- ^-t^-u.

l£)8 Cbriji's T'emPtaiion in Serm. 7,

ftant method he makes ufe of, and indeed
the only one he can be well luccefsful in, to
enfnare men into vice by thole natural appe-
tites and pallions, which are good and ufeful
in themlelves, and inferted into our frames
for the wifcft purpofes ; perfuading them
into immoderate and tco frequent gratifica-
tions of them J 'till by long indulgence they
feize the reins, lead away in triumph reafon,
confcience, and principle, captives, and hurry
men into enorm.ities abfokitely inconfiftent
with every valuable intereft both of time
and eternity. Keep thy heart therefore "with all
Sligence, is an advice that fliould never be
forgotten, Ji?ice out of it are all the ijjiies
cf life.

2. We fee in the example of our blefied
Lord, that a confiant Jenfe of God upon the
heart, and the maintaining a lively, firm and
habitual hope and truji in his protedion and
goodnefs, is the heft guard of integrity, the
moO: effedtual fupport under all temptations,
and the furefl means of obtaining grace from
him in every time of need. It was by this
our bleffed Lord llood his ground, and baf-
fled the attempts of the evil fpiiit to beguile
and pervert him. The heart, that hath no
apprehenfions, no reverence for God, Satan
feizes on as his own habitation, finds it, in
our Lord's emphatical defcription, empty^
fivepti and garnijhed * for his reception, fixes

• Mat. xii, 14.

in

Serm. 7. the IVildernefs explained^ 19^

in it as his flrong hold, and foon reduces all
its powers and paffions into his intereil and
iervice. But the prevailing {q,x\{q of God,
the fear to offend, and the defne and ambi-
tion to pleafe him, are harriers that will
ablolutely exclude him, either prevent his
fuggeftions, or effed:ually defiroy their influ-
ence ; and when fupported and feconded
by faith in his goodnefs^ and hope in his
promifes, will render Satan, with his utmoft
craft and power, an impotent harmlefs
enemy, and fecure us the final vicftory and
triumph over him. Thefe are difpofitions
and graces of perpetual ufe in the Chriftian
life, and that by daily exercife we fliould
be careful to flrengthen and improve to their
higheft perfedtion. And laftly

3. I cannot help obferving, in honour and
defence of a good old cuftom, though
looked on as obfelete, and adually grown
into dlfufe by many, that fmce it is a moft
certain truth, that ma7i cannot live by bread
dlonCi but by the word that proceeds out of the
mouth of God, or by his command, render-
ing our daily bread efifedual for this pur-
pofe, it is a decent and a right things never
to begin our meals without ^/V?^ his bkjjing
on our foody and always to conclude them by
thankfgivings to him, who in feafon provides
them for us. Whilrt: the principles of reli-
gion are true, this will be a reafonable fer-
vice, and whilfl there is any regard due to
{he Saviour of mankind, his example will
O 4 be

20O Chrijl^s 'temptation m, t£c. Serm. 7.

be thought worthy of imitation, who, pre-
vious to his meals, confecrated them by
prayer and thankfgivings to his heavenly
Father. Be not therefore afhamed of a
pradlice in which you have him for a pattern,
but acknowledge God in all the bleflings of
life, and his favour will make them effedual
to your comfort and happinefs.

S E R M ON

£ 201 3

SERMON VIII.

The Hiftory of our Lord's Temptation
finiflicd.

Matthew iv, i,

J'bcn ivas Jefus led up of the Spirit info thi
Wilder?iefs, to be tempted of the De'viL

T. Mark and St. Luke affure us, that
Jefus was in the wildeniefs forty days
tempted of Sat an ^ and that in thofe days he did
eat nothing ; and St. Matthew and St. Luke
agree in their report, that after this forty
days faft he became hungry y and that the
tempter took this occalion to pracftice on
him, and tried to deceive him ; faying to
him, if thou be the Son of God^ command that
thefe fiones be made bread. " You are now in
a defert that can yield you nothing, you are
pinched v^ith hunger, you have no friend to
fupply your wants. Surely the Son of God
fliould not want neceflary food. If you are
this Son of God^ fhew me the proof of it.
Exert your power, help yourfelf, turn fome
of thefe flones into bread, and this evidence

will

^20 2 The Hijlory of mr Scrm. 8.

will be fatlsfying both to you and me." And
friendly as this advice might appear, it was
neverthelefs inlidious and deftrLi(5live ; as it
•was a temptation to dijiruji the power and good-
fiefs of God ', either that he could not, or
would not relieve him in his neceffities ; to
pie unprefcribed methods of fupplying his
want, and didlate to his heavenly Father the
time and manner, when and how he (hould
exert his pov/er, and enable him to do mi-
raculous works. Such a miracle as this, had
\t been wrought in the wildernefs, would
have been entirely loft, and no good end could
have been anfwered by it ; as there were
none to convince ; Chrift himfelf needing
not this proof of his being the Son of God,
and the tempter not really deliring it ; but
rather hoping, by putting him on this expe-
riment, that he would fail in the attempt ;
as well knowing, that Chrift's endeavouring
to do an unneceflary miracle at his bidding,
would be no likely method to attain that in-
fluence of the divine fpirit and power, that
was neceflary to effecfl it. Our Lord there-
fore, who faw into the treachery of the ad-
vice, rejecfted the propofal, by telling him ;
It is written : ManfJjall not live by bread alone^
but by every word that proceedeth out of the
mouth of God. i. e. I feel my hunger, and
know I have here no bread. But I have no
need for this reafon to turn ftones into bread ;
becaufe God can fupport me without it, as
he did the Ifraelites with 7nanna in the defer t,
and maxke whatever m.eans he is pleafed to

appoint

Sero. B* Lord^s Tempt aticn finijkcd. 203

appoint efFedual to my relief. 'Tis his pre-
rogative to prefcribe the methods by which I.
am to live, and my part, to wait for his
orders, and to obey them. But

II. Being baffled and difappointed in this
attempt, the adverfary tries another method,
and applies to a different paffion, that by
the influence of it he might enfnare and ruin
him. In the former temptation he feems to
have endeavoured to infmuate feme d'ljlrufi
into our Lord's mind, as lo his being the Son
of God, upon the account of his hunger,
and being deprived of all vifible means of
fatisfying it. In this he tempts him to/>r^-
fume on the character, and give an open, con-
vincing evidence and demonlfration of it at
once to the whole city of Jerufalcm, by an
aiStion that would carry its own proof and
conviction along with it. The hiilorian re-
lates it in the following manner •\. \thc?i the
devil takes him into the holy city, andfetteth him
on a pinnacle of the temple^ and fays to him : If
thou be the Son of God, cafi thyfelf dcwn j for it
is written : Wtjloall give his angels charge con^
cerning thee, and in their hands Jhall they bear
thee lip J kft at any time thou dap thy foot agaifiji
a flone. Jejus faid unto hi?n : It is written
'again : Thou JJ:all not tejnpt the Lord thy God^
fiere we are to confider.

The nature and circumfiances of the temp"
tation.

And the vi^ory of our hleffed Saviour over it.

•j- Vcrfe 5—7.

As

204 *f^6 Hijlory of our Serm. 8,

As to the tejnptation itfelf, the following
cucumftances deferve to be taken notice of
iti it.

The place in which it was carried on %
which was Jcrufakmy the temple of God, and
the pimiacle or battlement of it. T^he devil
takes him into the holy city, and Jets him en a
piin^ae of the temple. The holy city is 'Jeru-
fidcm, and there are fome ancient coins re-
maining of it^ which have this very infcription
on it. It is ftiled fo again by the Apoftle * ;
bv Nehemiah after its restoration -f- ; and long
befois the firfl deftrucftion of it, by Ifaiah^-j
who tells us, that the Jews, amidft their
impieties and corruptions, gloried in this,
and counted it their fecurity, that they be-
longed to the holy city. They call themfehes
of the holy city, and Jlay themfehes upon the
Cod of Ijraelj whofe name was the Lord ofHoJls^
an 1 in other places of fcripture. And feru'
fdem w:s called by this name of the holy city,
becaufe of the temple of God that was in it,
Sivi the lacred folemnities of w^orfliip, which
v/ere performed there in honour of him,
upon which account it was regarded as the
place of his peculiar refidence ; the temple
on Mount Sion being his immediate habitation
and palace, and under his perpetual and dif-
tlpf^uidiino: orotedion. Hence it is ftilcd the
ci!y of God, the holy place of the tabernacles of
the mcjl high || j and the city of the great king,

* Matt, xxvii. 53. t Nehcoi. xi. 18. % Ifaiah xlviii. 2.
II Pfalm xlvi. 4

'ui:her€

Serm. 8. Lor^s temptation finifie^. 205

where God ivas known in her palaces for a re"
fiige §. When in this city, he was led by
the tempter into the temple, carried up
by him to one of the battlements of it, aud
placed in fuch a fituation, as overlooked
the city, and from whence he might eafily
throw himfelf down into one of the courts
of the temple.

It is enquired here, how the devil conveyed
our blelTed Lord into this fituation. Aiid the
generality of interpreters have concluded, that
he carried him forcibly through the air, and fled
with him 'till he had placed him on the tem-
ple battlements ; and becaufe this fuppofition
is liable to many objediuns, fome interpre-
ters of great note, have imagined that there
was nothing red in t!)is tranfadion, but that
it was in the whole of it carried on in a drea?n,
or trance, or viiion. But as this account is
liable to as many real difficulties as the other,
I cannot eaiily come into either, efpecially
as there is a way of explaining this hiftory,
which avoids the objedlons on both fides,
and to which the hiftory itfelf, and the terms
made ufe of in it, plainly lead us. When
our bleffed Saviour came out of the defert,
after he had refufed to turn fiones into bread,
the devil takes our Lord into the holy city,
/. e. prevailed with him to go up to Jcrufalem
along with him ; took him as any one takes his
compariiony whom he prelTes and perfuades to
attend him ,; jufl as ^efus, going up to Jeru-

§ Pialm xlviii. 2, 3.

falem.

^66 ^he Hijlory of our Serm. 5;

laleiii, took the twelve difciples with him *, where
the word is the fame as in my text, and iii
which (i::n(Q it is ufed in many places of the
New Teflament, and never once for carrying
any perfon by force from off the earth, through
the air ; a lignification of the word unknown
either to facred or profane writers. And
when he had thus carried him to the tem-
ple, he by the fame perfuafion, and the per-
milTion of God, prevailed with him to go
op to the battlements, and there fettcth him^
li e. brought him to fuch a part of them, where
Chrift might eafily do, what the tempter in-
tended to perfuaded him to do. This is a way
of fpeaking common to all languages, and
we carry a friend with us, when we wait on
him to any particular place ; and we Jet or
place him, when we brin^^ him to the feat or
llation we have provided for him. And
thus the tempter fet or placed our Lord on
the pinnacle, or battlements of the temple,
by attending him there, 'till he had fixed
him in the fituation that he thought proper
for his purpofe ; in which {tn(t the original
word is ufed in feveral places in the New
Teftament, and by all writers without ex-
ception. The plain and natural meaning of
the paffage therefore is : That the tempter,
by God's permiffion, attended on our blelTed
Saviour, from the dcfert to Jerufalem, led
him into the temple, caufed him to afcend
to fome of the battlements of it, and at-

* Luke ix. io»

tended

Serm. 8. Lories 'temptation finijhed. 207

tended him to fuch a part of them, where
he might perfoim the miraculous leap, which
he intended to perfuade him to take, in hopes
that it would prove his utter deflrucftion :
thus he addrelTes him :

If thou be the Son of God caji thyfelf Jown^
It appears very evident, that this was a pro-
pofal founded on a fuppoHtion, that Chrift
thought himfelf the Son of God, and was
made, that he might perfuade our blefled
Lord to imagine, that this would be the moft
ready and effectual method, publickly to de-^
dare and convince the whole city of Jerufalem,
that he was the Son of God^ and their Mefjiah,
Jf thou art the Son of God, JJjew thyfelf' to be
Jo, by fome extraordinary performance, that
may perfuade the whole nation to acknow-
ledge and receive thee as fuch. Why lliouldefl
thou conceal thy pretenfions, why defer the
publickly taking on thee this charafter ? Here
is now an opportunity that offers itfelf, where-
by thou mayeft afford the mofl unconteftible
demonflration, that God is thy Father, and
be received at once by the whole body of
the people, and by the priefls who are now
miniftering in the temple, as the promifed
MelTiah, whom they expe(5t. For if thou
caft thyfelf from thefe battlements, and the
nation know, that no real harm accrues to thee
by it, and they fee thee alive and found af-
ter it, and this thou mayeffc certainly expert,
if thou art the Son of God ; fuch a miracu-
lous prefervation will Ihew hov/ dear thou art

to

20 S The Uj fiery of oUr Serm. ?,

to God, and difpofe them immediately to
own thee as his well beloved Son."

And to encourage our Lord in this alTurance
of his Father's protedion, /. e. more effed:u-
ally to perfuade him to venture on this pre-
iumptuous trial of it, and thereby moft cer-
tainly to forfeit it, and dedroy himfelf ^ he
cites to him a very apt palTage of fcipture,
with a defign to infpire him with this falfe
confidence, and to perfuade him into the rafla
projed:, into vt^hich he would have precipi-
tately drawn him to his ruin. For this de-
ceiver well knew, that the paiTlige he cites,
was never intended to encourage mens hopes
in God, when they call themfelves into
\j6eedlefs dangers, but only v/hen they were
'providentially brought into them, and that
therefore the application of it to the purpofe
he wanted to anfwer by it, was a falfe and a
lyingone. Howeverrefolvedto try his ftrength,
he will venture for once to become a fcrip-
turift and preacher -, and to prevent our Lord's
being fbocked at the propcfal, tells him -,
It is ^written : He JljaJl give his Angels charge
concerning thee, and in their hands Jhall they hear
thee up, leaji at any time thou dajh thy feet againjl
aftone * ; which v/ords are a quotation from
the Pfalinift, defcribing the fingular happinefs
of religious men, who fear and truft in God,
in that peculiar protedion by the divine
power, of Vv'hich they might affure themfelves,
as the reward of their piety and virtue. And

• Pralm xci, 1 1*

the

Serm. 8. Lord^s Tempt allon finijijed. 1o^

the paffage is artfuliy applied, to perfuade our
bleli'ed Lord, that what he periuaded him to,
he might do without any hazard ; becaule it
the fcriptures allure all religious men, that
God tnll give his Angels charge ever them, Jo
that they JJ^ould bear them up in their haiids, leafi
they dajh their j'eet againft a fione 'y much rnorc
might he afTure himlelf, that they ihould bear
him up, and pr^ferve him from being cruflied,
fliould he throw himfelf from the battle-
ments, if he luas the Son of God ; and efpe-
cially as fuch a miraculous prefervation would
be the fulled evidence of his divine charatfter,
and enfure his being univerfally received and
fubmitted to as the promifed Meffiah.

But this was too firallow reafoning to im-
pofe on our bleffed Lord, who neither needed
this deceiver's memento, to bring the fcrip-^
ture promifes to his remembrance, nor his
adviccj when, and how to apply to them
for the encouragement of his faith and hope
in God J and therefore fhews him, that he
underftood the deiign of his fuggeftion, and
the fallacy of the argument, by which he
endeavoured to fupport it, by quoting ano-
ther palTage of facrcd writy which explained
the true meaning of that, w^hich the tempter
had peryerted and abufed, and carried in it an
abfolute refufai to comply with the propofal
that he made him. Ji/^^-^^ fi^^ ^i^to him^ it ■
is tor it ten again : Then /halt not tempt the Lord
thy God^. Our Lord refers to the words of

* Deut. vi. 16^.

Vol, III. P Mofes

no T'he Hifiory of tur Serm. S.

Mofcs to the IfraeliteSy when he fays to them :
Tefiall not tempt the Lord thy God^ as ye tempted
him hi Majjah ; where they tempted the Lord,
faying : Is the Lord amongjl lis -j- f They want-
ed water, and through their impatience for
it cried out with indignation againft Mcfes :
Wherefore is this, that thou hajl brought us up
out of Egypt, to kill us and our chiUreny and
Cur cattle with thirft ? Is this a fign, that the
Lord is amongft us ? If he be, let him now
give us a proof of it, by furnilhing us with
water for ourfelves and our cattle. So that
to tempt God is to put him to the proof of his
power and goodnefs, to demand it from
him for our own fatisfadlion, and to prefcribe
to him the time and means of giving it. If
therefore our bleffed Lord had, in compli-
ance with the tempter's propofal, thrown
himfdf from the temple, depending on God's
giving his Angels charge over him, to bear
jbim up, and prevent his being cru(hed by
the fall, it would have been tempting God,
and putting him, without any direction and
order from him, to the trial, whether he
would or could deliver him. It was ven-
turing upon a ra{b, unwarrantable adion, and
prefcribing to God to prevent the deftrucflive
efte(5ls of it, by the immediate interpofition
and care of his Angels. But thus to tempt,
and prefcribe to God, and put him to the
proof of his power and goodnefs is real in-
folence and impiety, and fo far from being a

f Exod. xvli. 2, 7.

rational

Serm. 8. Lord's Temptation finijhcd. 211

rational inftance of truft and confidence in
God, as that it it a very high and criminal
prefumption and folly. And as this is ex-
preflly forbidden by God, it is the moil: cer*
tain method to forfeit his protection, and no
other confquence can be reafonably expe(fted,
but our being left to reap the fatal effects of '
our own infolence and folly. And therefore
our bleffed Saviour gives the tempter to un-
derfland, that his deference and regard to
the fcriptures w^as the very reafon why he-
refufed to comply with his propofal, backed '
by the fcripture ; becaufe as tlie word of God.
forbids us to tem.pt him, by putting him to
unneceffary proofs of his power and goodnefs^ -
he therefore could not, confident with the.
duty he owed him, venture upon fo raih and
defperate an ad:ion ; becaufe that would be. to ^
throw himfelf into the extreameft 'dani^er,
without any reafon or neceffity, merely to
put God to the trial, whether he would or
could preferve him. And thus ended the
fecond trial, in the compleat vi(ftory of our
bleffed Lord over this pradtifed and experi-
enced feducer. But he was not to be thus
lilenced, nor his malice thus eafily fatisfied.
He hath yet a farther refource, and cne more
experiment to make of our Saviour's conffancy
and refolution. And therefore,

III. Thirdly, the devil takes him up info an
exceeding high motmtmn, and fr.ews him all the
kmgdoms of the ivorld, and the glory of themy
and Jays to him : All thefe things will I give
thee, if thou lirllt fall down and wo7f:ip me.
"" P 2 . ' But

212 The Hijlory cf cur Serm. 8.

But in this alfo he was as unfuccefsful, as in
the fcrmer two -, for Jefus /aid to him : Get
thee hence Satan, for it is writteii : Thciifialt
worJJ:ip the Lord thy God, and him oidy fialt
ihcujerve. To fet this in as clear a view as
I can, I would obferve :

That the expieffion of the tempter's faking
Chrijl into an high mcimtai?!, Ts the v try fame ^
word for word, with that which this Apoftle
ufes on another occalion, and where no in-
terpreters find any thing extraordinary and
miraculous , viz. where he tells us, that Jefus
takes Peter, fames and fohji his brother, and
brings them up into an high mountain * ; i. e.
went himfelf thither and ordered them to
follow him ; took them with him as his com-
panions to attend him, and be witnefl'es to
the glory of his transfiguration. No one ever
here imagined that ChrilT: miraculcufiy con-
veyed them through the air to the top of
this m.ountain, or carried them there any
other ways than on their feet. Nor doth the
expreffion convey any other meaning, or is
capable of any other interpretation but this.
And therefore in the place before us, the
tempter took our blefied Lord into an high
mountain in the fame fenfe, by leading him
thither, going before him, and by God's per-
miffion conilraining him to follow him -, or
by perfuading and prefling him to accompany
him, which our bleifed Lord complied with,
by the fccrct diredion of that fpirit of God,

* Mat. xvH. I.

which

Serm. 8. Lord's '^e^nptatlon fimJJjed. 2jy

which hs had juft received at his baptifm,
and under whole influence and conducft he
continually a(fted. This is the eafy and the
natural interpretation, and hath no difficulty
attending: it. Where this mountain was, I am
not knowing enough to determine. Our
bleiTed Lord was baptized in Jordariy and 'lis
probable the wildernefs into which he was
led, was fomewhat beyond, but ticar that ri~
ver, as there were ieveral of them towards
Arabia Petrcea. And when Mofes prayed,
that God would permit him to go over yor^
dan^ that he might fee the promifed land,
God would not permit him, but ordered him
to go up to the top of Pijgah, from whence
he had a very fine and extenfive view of it j
and 'tis not improbable, that this was the very
hill to which our Saviour was led, where he
might have that pleafing profpect, by which
the tempter intended to enfnare and deftroy
him, by exciting his ambition, and kindling
in him a flrong defire after temporal gran-
deur and ambition. But whatever the
mountain v>^as, or wherever fituated, when
our Lord was flationed on it, it is farther
remarked :

That the tempter y7j(?i£.'if^ hij?i all the king-
doms of the world, and the glory of them^ and
as St. Luke adds, 171 a moment of time *. Every
one here fees, that thefe words. He fieived
him all the kingdoms of the 'world, if they are
to be underflood of their beins: fo fhewn to

o
* Luke iv. 5.

P 3 him.

SI4 2"/^^ Hijtory of our Serm. S.

him, as that he could fee them with his bo-
dily eyes, are not to be interpreted literally^
nor in ihtfidl extent of the expieflion -, fince
no human eye can take in fo large a prof-
pedt, could there be any point in the world,
in which all thofe kingdoms could lie in
profpedt, and much more becaufe fuch a
yievy is rendered abfolutely impoffible by the
ghhidar firm of the earth j and therefore fome
have imagined, that this evil fpirit raifed up,
in the imaginaticn of Chriji^ in an inflant of
time, fome kind of pidure and profpett of
the kingdoms of the earth, and the glory that
attended them, and fo made a fiditious re-
prefentation of what he could not really make
him behold. But this is not agreeable to
what the hiftory affirms, which fpcaks of
what he really Jhewed k'lm^ and not what he
deluded him with a falfe and fhadowy view
of ; and is a fcheme which offers fo many
objecftions to my mind, as that I cannot eafily
digeft it.

There are two words by which Matthew
and Luke exprefs, what we render the workU
neither of which lead us neceffarily to under-
hand the 'u:hole world, or elobe of the earth,
but which hath each a more confined fenfe,
and denote fome particular province, country,
and kingdom of the earth , and by way of
diflincftion, either the Land of Canaan, or at
other times the Roman Empire. Thus 'tis faid,
that God gave the promife to Abraham, that
he fliould be tke heir of the world, i. e. of the

Lend

Serm. 8. Lord's Temptation finijhed. 215

Land of Canaan *. Thus alfo Augujlus Cafar
ordered that all the world fiould be taxed, i. e.
the provinces of the Roman E?npire -f*. In this
Umked fenfe, the tempter (hewed our blelTed
Lord all the kingdoms of the earth, gave
him a view oi Jome parts of the tetrarchies,
kingdoms, and provinces, that lay extended be-
fore him, and which were fubjed: to the do-
minion of the Romans. And it is to be re-
marked, that the profpe<fl which Mofes had
before him, from the top of Pifgah, was ex-
ceeding extenfive and wide, towards all the
four corners of the world, as it is defcribed
in the lafc chapter of Deuteronomy. So that
as this view prefented itfelf at once to our
blelled Lord, and the tempter pointed out to
him Judea, with fome of the neighbouring
diftrids, and fliewed him the fruitful plains,
the fertile hills, the populous cities, towns
and villages, the ftateiy houfes and palaces,
the countries abounded with ; he might well
be faid to fhew him all the kingdoms of the
world, and the glory thereof, in a moment or
inftant of time -, as the profpe^, whatever it
was, was injiantaneous, and offered itfelf to
his view, as foon as ever he was in the Na-
tion fixed on for that purpofe, and could
furvey the feveral obje<fts that were around
him. Efpecially, as I apprehend, that the
fhewing here fpoken of, relates rather to de-
fcription, than by ocular fight , in which fenfe
the word is frequently ufed, both in facred and

* Rom. iv. 13. f Luke ii. i,

P 4 profane

2i6 Th^ Hijlory of our Serm. %.

profane writers. Thus St. Faiil to the Corin-
thians : IJI^ew unto you a more excellent way J,
i. e. I inform vou of it, and defcribe it to
you, And thus when oar Lord from the top of
the mountain, beheld fuch a variety of coun-
tries before him, and had the pleafing view of
their fertility, riches, and cities before him, the
tempter fesms to have fhewn him the kingdoms
of the worlds by pointing to the fituation of
others, too diftant to be (ctn. Look towards
the Ea/i. There is the Perfian empire, and the
kingdom of Arabia, with all its gold and
frankincenfe and myrrh. Behold the South,
there you may fee where the Egyptian kingdom
lies. In the IVeJi you are to look for 'Tyre,
and ihclfles, and Rome itfelf^", the liead of the
univerfe. Towards the North you'll fee Ga-
lilee and Syria ; and then laying hold of the
oppoitunity, gave him fuch a defcription of
that grandeur and magnificence, that fplen-
dor and pomp, that plenty and riches, which
the princes and kingdoms of the world pcf-
feffed, and which were fo much admired and
envyed by the generality of mankind, as he
hoped would imprefs his mind, kindle in him
the fparks of ambition, and induce him to
pay to himfelf homage, as the fovereign
Lord and Difpofer of them.. And it is evi-
dent that fuch an artful well wrought defcrip-
tion and reprefentation as this, acided to the
grandeur and beauty of the propped; before
him, would heighthen the temptation, and

X I Cor. xii. 31.

carry

Serm. 8. Lord's Temptation finijhed, 217

carry in it much flronger influence and per-
fuaiion. And methinks this leems to be
pointed out by the relation itfelf. For as Luke
reprelents it, the tempter fays to him, all this
power will I give tkee, and ike glory cf them. \
Power could not be feen, and the glory of
kingdoms not beheld from a mountain. But
if he had been defcribhig the power and ma-
jefiy of kings and princes, and the glory
with which they were furrounded in their re-
fpedive kingdoms ; nothing could be more
natural and proper than to add : All this
power will I give thee and the glory of them.
This v/as firft to work ud his imagination to
its full heighth, and then artfully throw in
the bait, that he might the more eagerly
feize it, and the dazling propofal be more rea-
dily complied with.

And this is what we are next to confider,
inz. the nature of the offer^ and wherein the
flrength of the temptation confifted. All thefe
things will 1 give thee ; all thefe kingdoms
which thou haft now in profped:, or i have
pointed out to thee, and the pomp and fplen-
dor that belongs to them. Or as Luke : All
this power, and the glory of them, whicli
thou haft partly feen, and I have fully de-
• fcribed to thee. 'Tis evident that the tempter
fiijpeSled him to be the Son of God, or promifed
MeJJiah, by the two former temptations, and
it feems plain from this, that he had enter-
tained the common opiiiion of the jews con-
cerning him, that h.e was to be a temporal
prince, and probably thought, that by
' conqueft

2i8 the Hijiory of our Serm. 8.

conqueft and victory over the nations he might
deftroy idolatry, and profelyte them to the
Jevvi£h religion. And in this view the offer-
ing him the throne of Ifrael, and the king-
doms of the neighbouring nations, and per-
fiiading him to lay hold on the prefent oppor-
tunity to appear as King ofJ/rael, and attempt
the conquell: of the kingdoms around jfiideay
was worthy his craft and fubtlety. Otherwife,
it will be hard to account for his making him
this promife, if he had no apprehenlion of
his being born to the inheritance of them.
The ancient prophecies concerning the Meffiah
were, that to him JJjould he the gathering of the
7iatio7is^ and that he (hould ha'vie the heathen for
his inheritance^ and the iittermoft parts of the earth
for his pofejjion. To thefe prophecies the
tempter probably was no more a ftranger than
to other parts of fcripture j and therefore
willing to be before hand with God Almighty,
or rather defirous to fruftrate his intentions,
he offers to put our Saviour into poffeffion of
them ; well knowing that if he held them
by grant from him, he could have nothing to
fear from his dominion and power ; or hoping,
that if he iliould be tempted through ambi-
tion to accept his offer, God would never
permit him to obtain them, and that hereby
the (cheme of deftroying his own kingdom
by the Meffiah's advancement, would be in-
tirely fruilrated. The performance of his
promife he little regarded. The objed: he
aimed at was the feducing our Lord, which
if he could but happily for himfelf accom-

plifli.

Serm. 8. hordes Temptation fifufhed. 219

plilli, he hoped every thing elfe would fucceed
to his wifhes.

But lead our Lord {l:iould fufpedl his power
to make thefe glorious aflu ranees good, he
adds, as St. Luke relates it : All this power will
I give thee^ and the glory of them ; for that is
delivered unto me, and to 'ivhomfoever I will, I
give it. An ill compliment this, to the kings
and princes of the earth, that they hold their
dominions by the grant of this evil fpirit. But
how true foever it may be, as to the tyrants
and opprejfors of the earth, who come to en-
large their dominions, and govern their fub-
je(fts by the criminal meafures of fraud, and
violence and murther ; yet the afiertion, in
the general manner in which 'tis made, is
falfe, and worthy the father of lies. For the
kingdoms of the earth are under the difpofal
of God, and this evil fpirit, inftej^d of giving
them to whom he will, can give them to
none, without the permJffion of God. How-
ever, truth was not the thing intended, but
to make the offer tempting, and if that could
be done by lies and falfliood, it would not be
in the leaft fcrupied by this inlidious deceiver.
Any method was equal to him, provided he
could fecure the event he aimed at. How-
ever, the boail: feems to be founded on
that very antient opinion, which hath a great
deal of countenance from the facred writings,
vi%. that the kingdojns of the earth had each
their guardian angel, who prefided over the
refpedive affairs of them, and had a fort of
fovereignty within their ov/n provinces. And

if.

220 The Hijiory of cur Serm. S."

if, as fome have, not without reafon, fup-
pofed the tempter tbok on him the form and
character of the guardian Afigel of "Jiidcdy he
might fay with fome propriety : It is delivered
unto me : This is the province committed
more immediately to my care, and which I
can five to whomfoever I will. But there
Y/as a condition annexed to this promife of
putting Chrill into the poffeffion of thefe
kingdoms, and the glory of them ; and that
was.

If thou wilt worfiip me^ all floallbe thine ^ as
hiike J or as 'tis in Matthew : All thefe thii^gs
iDill I give theCy if thou wilt fall down and wor-
fhip me. This appears a mofl: extravagant and
infolent demand, for the evil fpirit to afk the
Son cf God to worfhip him ; and it was fo
unqueftiouably confidered in itfelf j and it
W'ould have been as extravagantly weak as
wicked a propofal, had the tempter appeared
as limfelf, or imagined that Chrift fufpecfted
or knew him to be the perfon he really was.
But fuppofing he perfonated a good AngeU
and took on himfelf the appearance of the
Angel of God's people, there could be nothing
extravagant or lliocking in the propofal, upon
the principles of the Jews themfelves, nothing
but what even a good man might do, and
what in former times they had actually done.
For they efteemed the worfliip of angels a
right and commendable thing, and imagined
it an inllance of refped: and veneration that
was due to them. And though he demanded
our Saviour to prof rate himfelf before him in

token

Serm. 8. Lord*s Temptation fintfied. 21 1

token of homage and adoration, yet that was
no more than what was conftantly pracSliced,
all over the Eaft, by fubjeds to their princes,
or by inferior princes to thofe by whofe au-
thority they held their dominions. And there-
fore the evil fpirit promifes our Lord the
kingdom of the Meffiah, upon a condition,
againft which a Jew would have had no ob-
jedion, with refpe(5t lo a good angeU 'viz. the
projirating himfelf in his prefence -, and if our
Lord, by paying him this acknowledgment
and homage, would own him to be hord
Paramount, and difpofer of the kingdoms
under his charge, and which he governed as
his province, he makes him an offer of all,
and to put him into poileilion of his largefl:
ambition.

But here alfo the tempter's fubtlety and
malice faiFd him, and he finds himfelf fully
difcovered and repulfed. For our bleifed Lord
with indignation and authority rebukes him,
and fays : Get thee hence ^ Satan, or get thee
behind me, Satan, for it is written : Thoufiait
•worfiip the Lord thy God, and him ofilyfialt thou
ferve. It is remarkable, that in the two former
temptations our Lord calmly replies to the .
fuggeftions that were made him, without dif- j
covering to his tempter that he knew him.
And the plain reafon feems to be, becaufe
what he prompted Chrift to do, carried in it
(om^ femblance of doing honour to God, as it \
v/as perfuading him to exercife a remarkable
truft and confidence in his power and gcod-
ncfs. But as the frefent fuggeftion was an a(ffc

of

222 'The Hijtory of our Serm. ?»

of immediate ifnpiety againft God, and to
acknowledge by proftration and worfhip ano-
ther difpofer of the kingdoms of the earth
befides him ; our Lord rejedls it with ab-
horrence, and with an authority and anger
becoming the Son of God, fays to him, Sataj2,
thou adverfary of God and man : Get thee
hence, " This infolence I will no longer
*' endure. Depart from my prefence, and
" know I underftand my duty too well, to
" pay thee, or any creature, the worfhip thou
" demanded ; for 'tis written : T^hou Jloalt
" worfiip the Lord thy God, and him only Pmlt
" thou ferve." Had our Lord bowed himfelf
before him, as the condition of receiving the
kingdoms of the earth from him, it would
have been an a(ft oi homage to him, as the God
of this world ; which vv^ould in reality have
been to countenance his rebellion and apolfacy
from God. And therefore by quoting this
paffage of fcripture, Him only fi alt thou ferve,
our Lord not only rejecfts his offer and the
condition of it, but lets him know alfo, that
the power he claimed of difpofing the king-
doms of the earth wa3 vain and prefumptuous,
that the Lord only was God, that he was fu-
pream over the armies of heaven, and the
kingdoms of this world, and was therefore
alone worthy to be vvorfhiped and adored as
the Sovereign of the univerfe, who orders all
things according to the diredions of his own
will j and for his prefumption and impudence
commands him inilantly to depart, with an
authority which he was not able to refifl:.

And

Scrm. 8. Lord's 1'emptatlon finijhed. 22^

And accordingly the Evangelifls remark, that
the tempter immediately left him^ whilft the good
angels came to congratulate him on his glorions
vidory, and minijier to his wants.

The pradical inferences from this fubjedt
of our Lord's temptations are fo various, and
of that importance to us, as that they deferve
a particular confideration. But I ihall now
only obferve : How much it becomes us, as
the difciples of our Lord Jefus Chrift, to imi-
tate his faith and conjiancy^ his firmnefs and re-
folution, in relifting and overcoming the
temptations of life. He was tempted by the
calls of appetite to improper gratification,
and unfeafonable indulgence ^ by the love of
reputation and fame, to purchafe it by un-
warrantable and unjuftifiable methods ; bv
his very reverence for and truft m God, to
rafh expe(ftations, and prefumptuous confi-
dence ; and by the fpirit of ambition, and
the profpe(ft of empire, grandeur, riches and
glory, to feek after them, without the leave,
and contrary to the permiffion of God his
heavenly Father* He was tempted under
the guife of friendfhip, and with a pretended
concern for his fafety, profperity and honour.
His temptations were of long continuance,
addrefled to all the moft prevalent paffions of
human nature, managed with great art and
delicacy 5 in the very critical feafon and cir-
cumftance, in which they were mofl likely to
imprefs and influence him, and when every
thing feemc'i to concur to render them ef-
fedual. But our Lord was not to be moved.

He

2 24 ^^^ Hijl'ory of our^iBc'. Serm". 8.

He flood his ground, foiled the great adver-
fary, and by his principles triumphed in an
honourable and conipieat vidlory. What are
we to learn from hence, ChrifHans ? To be
upon our guard, to watch our fpirit, never
haftiiy to litten to the fuggeflions of our ap-
petites and paffions, to Jirengihen our princi-
■pleSj to have them always ready for our
afiiftancej and to refift every foUicitation to
evil, whatever motives may be offered to us
to peribade us to a compliance with them.
Tempted to fin we may be, and probably
every one of us have been, and Ihall be ; but
we need not be overcome. The victory over
temptation is certain, if we will ufe the ap-
pointed means to obtain it. The very fame
method by which Chrift endured, will ren-
der us invincible. The fame fpirit of God,
under whofe condudt he was, dwells in us,
Chriftians, and by his aid, and under the
lead and example of the great captain of our
falvation, we (hall be entirely conquerors, put
to flight and to {hame the great adverfary of
our fouls, and nothing fliall be able ever to
feparate us from the love of God in Chrift
Jefus our Lord.

SERMON

[ 2=5 3

S E R M O N IX.

The Folly of caiiing off the Principles
of Religion.

Psalm xiv. i.

'The Fool bath /aid in his hearty there is 720 God.
They are corrupt, they have done abominable
works, there is none that doeth good.

''^l"^! S a complaint frequent in the mouth
_|^ of religious and good men, that in-
fidelity ^ as to all the great principles of religion,
greatly prevails in the midil: of us, and we
are apt to look upon and bewail this apoilacy,
not only as arl argument of our great dege-
ncracy^ but as the peculiar infidelity of the
times 'we live in, and as what renders the
prefent generation much worfe than the
former. But though the complaint is but
too juft, that there is a grov/ing difregard to
every thing of a ferious and facred nature -,
yet the inference drawn from it, of the pecu-
culiar badnefs of our own times above the
former, may not be agreeable to the truth of
hiftory, and the experience of wife and ob-
VoL. III. Q_ ferving

2 20 ^he Folly of cajiing off Scrm. 9.

ferving men in the foregoing ages of the
world. As long ago as the times of 'Job^ pro-
bably before Mqjes^ there were impious men,
whoj'aid unto Go J, Depart from uSy for we de-
fire not the knowledge of thy ways *. What is
the Almighty that we fJ:ould jerve him^ and what
profit foul d we have ^ if we pray to himt Is not
God in the height of heaven ? And behold the
height of the fars^ how high are they ! How
doth God know f Can he judge through the dark
cloud ? T^hick clouds are a covering to him^ that
he fceth not^ and he walketh in the circuit of
Heaven -j~ ; Expreffions, that are at leaft a
denial of all providence in God, and of all
dependence on providence in men j and that
reprefent all religion in pradtice, as an irra-
tional and unprofitable thing. And in the
Pfalms we find frequent complaints of this na-
ture, viz. of man's cafting off all fenfe of
and reverence for deity, and in confequence
of it breaking through all the reftraints of
t)i€ty and virtue ; and my text reprefents this
as the ftate of the. generality of perfons in his
own limes, ^he fool hatbj'aid in his heart there
is no God. They are corrupt. 'They have done
abominable works. 'There is none that doth good And
in the verfes immediately following : The Lord
looked down fro?n Heaven on the children of men,
to fee if there were any that did underflandy and
feek God. They are all gone afide. They are
all together become filthy. There is none that doetb
good, no not one.

* job xxl. 14, 15. t xxii. 15, 14;

Thefe

Serm. 9- the Principles of Religion, 22J?

Thefe words point out a very general cor-
ruption of principles and morals, at leafl ; fo
univerfal, as that few or none were to be
found, who had efcaped the infe(^lion of in-
fidelity and vice. So that how bad foever the
prefent times we live in, and how much rea-
fon foever we have to lament the defedion
both as to principles and morals, that feems to
befpreadingamongfl: us j yetthe caution of the
royal preacher feems worthy our regard : Say
not thou what is the caiije that the forjner days
were better than thefe ? For thou dojl not inquire
wifely concerning this J* i. e. The fa6t itfelf
hath no foundation in truth ; or if it hath^
thou wilt not eafily be able to account for the
reafons of it. In all ages there have been
men of atheiilical principles, and very im-
moral lives ; fools who have cart off all re-
verence for God, and lived without any regard
to their dependence onj and final accountable-
nefs to him. I'he fool hath faid irt his heart
there is no God. They are corrupt. They have
Aone abominable works, there is none that doth good.
Which words reprefent to us :

I. The folly of cafiing off the principles of
religion.

II. The confequence of this folly* It leads to
the moil corrupt and dijQblute practices.

I. Thefe words reprefent to us, the folly o^
caflijig off' the pri?2ciples of religion. The fool
hath faid in his heart, there is no God, and there

X Ecclef. vii. 10.

0^2 can.

42 § The Folly of cafiing of Serm. ^;

can be 710 greater folly in the world than to

think or lay fo, one inllance only excepted^

The believing there is a God, and yet living as

if there icv7j none. \i the atheift could prove

his point, he would then have a kind of right,

and full liberty to gratify his pairions, and he

would have no reafon to govern himlelf by

the reftraints of religion, and could have

nothing to fear from the conlequences of his

vices in a future world. But if there be a

God, and the principles connected therewith

are true, and we believe them to be true ; ha-

hitiial vice is the extremeji fclh\ becaufe the

certain confequences of it are abfolute mifery

and defbudion.

The fcheme of atheifm is indeed the whole
of it /c//k, and a contradiction to the moft
certain and evident principles, and hath no-
thing to fupport it but the moll: improbable,
romantick, and felf contradidory principles.
The leading principle of it is, that there is no
God y no eternal, infinitely wife, all powerful,
unchangeably good being ; pofTeffed of all
intelleftual powers, and moral perfections j
and that therefore there is no provide7ice that
concerns itklf in the conkrvation, protecftion
and government ot the world in whole
or part j no being to whom man (lands in
any relation as creator, preferver, father,
friend, infpcdor or Lord, from whom he
hath any thing to fear or hope, to whom he
owes either reverence, gratitude or love, to
whom he Hands obliged for his being or well
being j to whom he can addrefs his prayers

or

Serm. 9. tlz Principles of Religion. 229

or praifeSjOr from whom he can exped or receive
any kind of good; and in confeqaence of this
that he is under no law to him, and owes him
no homage or obedience, to whom he is ac-
countable, or from whom he (hall ever receive
either puniiliment or reward ; /'. e. that there
is no future (late, or world to come, no future
judgement, no ficaven, no Hell ; and, in a
word, that all the principles of religion are
falfe, and all the duties and pra6lices of it are
fuperftitious and abfurd. Tliefe are the con-
fequences that attend this leading principle of
atheifm, that there is no God. The denial
of this one truth implies a denial of all the
other truths arifing out of and conneded
with it.

And this the Pfalmifl tells us is the lanj>uage
of ^-jooVs heart. He hath f aid in his heart there
is no God. It feems they were not arifen to
that height of impiety, as openly and avowedly
to deny the being and providence of God ;
but their aSticns carried in them a plain denial
of thefe truths, arjd therefore he reafonablv
concluded, this was their inward fentiment,
what they endeavoured to perfuade themfelves
to believe, and whiit they were fometimes apt
to think and hope might be true.

It hath been doubted by manv, whether
there ever was, or whether 'tis poflible there
can be a fpeciilative athnfl in the world, /. e.
one who is really convinced, and that firmly
believes there is no God. 'Tis a difficult
matter to determine what really paiTes in
mens breafts. There have been unqueftionably
Q^ 3 fomc,

230 ^he Folly of cajling of Serm. 9.

- fome, who have in words openly and ex-
prcflly denied it. 'Tis uncertain whether this
proceeded from the firm perfuafion of their
minds, but abfolutely certain, that if it did>
that perfuafion could arife from no rational
and moral convidion ^ becaufe 'tis iinpo[jible
to prove ^ and therefore impoffible to be cer-
tain that there IS no Gci^.lVhen men have an in-
ter ell: to anfw^er by rejecting the principles
of religion, they will try every art and praftice
with themfelves, to perfuade themfelvcs out
of the belief of them ; and I am apt to think
they may fometimes fo impofe on themfelves,
and fo far fubdue their confcienceSj as that
for a feafon, they may quite get rid of all ap-
prehenfions and fears of deity, and fettle into
a temporary atheifm. But I do not apprehend
that 'tis eafy or common, abfolutely to get
rid of thefe apprehenfions of God. The
fusi^eftions of confcience, and the thoufand
arguments that prove his being, and the fuf-
picion that he doth exift, I imagine, will re-
turn in the intervals of reflection and con-
fideration, and not leave him in quiet and
uninterrupted poileflion of the atheiftical
fcheme he hath endeavoured to eftablifl) in
his own mind. And belides this, men may,
by habitual vice, and a long courfe of wicked-
nefs, bring themfelves to fuch an inattention,
irreverence, and difregard towards the being,
perfections and providence of God, as that
if they can't be faid formally to have got rid
of the belief of Deity, they may be faid to
be wholly difpofTcffed of ^//manner oi fear cf

Deity,

Serm. 9» the Principles cf Religion: i^i

Deity, and to be no more influenced by any mo-
tives that relate to him, than if they had
"wholly renounced his exigence. And this
difregard to deity may in time grow To abfo-
3ute and intire, as to come little Hiort of
atheifm itfelf, and as may be realonably con-
Arued to be a real profeffion of his belief that
there is no God.

'Tis certain, that habitual finners and pro-
fligate men can hefaj'ein their pra«ftices upon np
other fcheme but that of ^/^^//i/^; and if they can-
not prevail wi:h themfelves to break off thefe by
repentance, and return to religion and virtue,
they will do every thing to render themfelves
eafy in that courfe they are determined to
purfue i and amongft other methods, they
Avill not fail by falle reafonings and fpecious
objecfiions, to endeavour to impofe on, and
deceive themfelves into a perfuafion of the
truth of what they wi(h to be true. And a5
we fee often in facft, that there is nothing fo
abfurd but what perfons may be induced for
a wdiile to credit, efpecialiy when inclination
and intereft prompts them to it ; fo I do not
know, but that for a feafon at leaft, they may
prevail with themfelves to link down into
and embrace that, which is of all opinions
the mofl abfurd and ridiculous, that there is
no God ', and bating occalional interruptions
of this belief, from the fuggeftions of con-
fcience not wholly wafted, fome occndonal
events in life, carrying in thc^ni ftrong marks
and clear intimation of a providence, and from
jhe vifible footfteps of Deity evidently im-
0^4 preffcd

232 The Folly of cajlhig off Serm. 9.

prelTed on the whole frame of the creation,
occurring to their minds, in fpite of all their
endeavours to avoid and relift the iorce of
them ! I fay excepting fuch temporary inter-
ruptions as thefe, I knov/ not, but their dif-
belief of Deity may become habitual and fet-
tled, and then they may u^holly divefi: tliem-
felves of all thoughts and apprehenfions as to
the divine Being, perfedions and providence.
For I cannot think it lefs pofiible for men to
come to this height of impiety, and embrace
the abfurdell imaginations of atheifm, than it
is for them to do what is more abfurd and
impious, profefiing to believe a Deity, and
yet living as if there was no?7C, And as the
Pfalmift argued, from the vices and corrup-
tions of thofe in his own time, to which he
fawthem indulge, that they fa'ulifi thc:r hearts,
or were apt to perfuade themfelves, that there
ivas no God -y fo we may reafon from the fame
caufes in our own to the fame conclufion.
And indeed the impieties and vices that are
now pradticed by fome amongft ourfelves
are fo enormous, that one would be aor to
imagine men could never commit them, un-
lefs they were as fiilly atheifls in fpecu-
lation as in pracftice. But this their way
is their folly, whofoever may approve and
imitate them. And this may be made appear
by manv plain and evident confiderations. And
1 would obferve,

I. That the cafiing off 2\\ the great prin^
■ciples of religion, whether natural or re-
vealed, is an injlance of folly, becaufe \\\

impofjL I'

Serm. 9. the Principles of Religion. 233

hnpojjible in the very nature of the thing, ever
to difprove them, or demcnjlratc their jalJJ:ood.
If this could be done, atheifm would have
fome plea, and might have realonable perfons
to countenance and embrace it. But this
can never be cone. There are no felf-evi-
dent, certain principles, by which this can
be fully, or even probably (hewn. That
there is a God, a providence, 3 future flate,
a judgment to come, a retribution of rewards
and punishments in another world ; that there
may be a perfon fent from God to inftrudt
the world in knowledge and righteoufnefs,
and the belief of a future Hate, that he may
endow him with a power of working miracles,
raife him from the dead, and for reafons of
the higheft importance give him power to
confer the moft valuable bleilinoiS on man-
kind, and conditute him univerfal judge ;
thefe and the like propofitions are incapable
of being difproved, and the faKhood of them
being made sppear by any fubflantial and
convincing evidence. 1 know objedions may
be raifed aeainft them, and fo alio there may
be objections raifed iigainfl; the moll certain and
unquefcionable facis aiid principles. But an
cbjeSlicn to the truth of any thing i-s quite a dif-
ferent thing from a denionjlration of its fahhood.
To do this, it muft be lliewn, that they imply
either a natural injpotfjbility, or a contra-
did:ion to fome certain, obvious, ncknowledged
principles of trulh, or that they are repugnant
-and con trad i(fl:ory to each other, or may be re-
duced to a clear and phin abfurdity. But

I. i ney

434- ^^^ Fo^b ^f ^^ft^f^S ^ff Serm. 9.

I. Thty ifnply no natural impoj/ibility. That
a being injimtely moi'e perfeB than we fhould
exift, IS no more impofnble, than that we
fiould exifi in fo much more perfed: a ftate
than a mite or worm ; or that he Ihould be
eiernaly any more than the worlds or the
atoms of which it conlifts, or Ibmething elfe
fhould be eternal j becaufe nothing could
have been, if there had been nothing from
eternity \ or that there ihould be :i.divhie pro-
videncey any more than that there {hould be hu"
manforejight or care j or that there (liould be a
future 'world^ any more than that there fhould
be the prefent one ; or that there fhould be a
future judgement any more than that there
fhould be 2i prefent one -, or that the confe-
quences of men's adlions Ihould overtake
them hereafter^ any more than that they do
often overtake them in the prefent life ; or
that Chrift (hould be an inflruBor to mankind,
any more than that I fhould be to ycu^ or
you to one another ; or that miracles ihould
be done by God through him, any more than
that God jhould do miracles by himfelf, and that
greatefl: miracle of all, create the world,
and all the various objedls of it -, or than
that, which is a greater tniracle, in the fcheme
of atheifm, that the ivorld fejould create itfelf
or be created without any creator, or exiil
without a caufe, or exift from eternity, with-
out one fm^le reafon of an eternal exiftence

o

belonging to it. There is no natural impof-
fibility, that any genuine principles of religion
{hould be true. And

2 There

Serm. 9.^ the Principles of Religion. 255

2. There are no certain maxinu to which the
"principles of religion are a contradict en. The
being and providence cf God conti'adiit no
original and clear perceptions and convictions
of the mind, but fail in with and arife out of
thofe primary notions and apprehenfions-
T\\Q pojjibiliiy of 2. future Hate is juft as cer-
tain as the reality of the prefent one, and 'tis
no repugnancy to the confcioufnefs that I mid
am, ih'3i\. I may hereafter be. That there (liould
be future rev/ards and punishments is irrecon-
cileable with no firil principle of truth, but
may be, as demonftrably, as that we are ca-
pable of them in the prefent ftate ; and the
fuppofition of them carry no affront to reafon,
nor any contradicfton to the condition and
conftitution of our nature j but it is perfedily
confilient with and entirely arifes out of it.
-And upon fuppofition of the being of a God,
it carries 720 reflexion upon his charaSler, and
is contrary to no one fmgle perfed:ion of
his nature, that he fiould commijjion, by pecu-
liar inftrudion, one or more perfons, as the
circumftances of the world required, to
make known his will, and recover men to
virtue and religion ; any more than it doth,
that he Ihould firft give ihem reafen, or make
men capable of informing one another, or
inn:ru(5l them by the works of n ;ture, or
lead them to confideration by the exercife of
a conftant providence ; or put them under
the obHpation of a natural law, or confer on
them any one bleiring whatever of nature or
providence. Nor doth it implv the denial

of

236 The Folly of cajling off Serm. 9;

of any one fingle truth, that a perfon thus
irsftrucfted of God, fliould be furniflied with
a Suitable proof of liis divine commiffion and
authority, or be enabled to prove it by fuch
extraordinary and miraculous works, as iliould
point out the immediate finger and power of
God. The over-ruling on extraordinary oc-
cafions the powers of nature, and the com-
mon courfe of caufes and effed:s, is as eafy
as the jirji fettlement of them, by him that
fetded them ; and the doing this for wife
reafons is as confilfent as the original fixing
of them for other wife reafons ; and as the
doing it doth not interrupt the general con-
toution of things nor introduce any diforder
or confufion into the common courfe of na-
ture ', fuch a temporary and partial fufpen-
iion of them is no reflection upon the fitnefs
and wifdom of that original and general con-
jftitution, nor of levity, ficklenefs, and want
of forecaft in him that ordained it. And
finally, that one man fliould be conftituted a
mediator^ or medium of conveyance of any
fignal bleffings to all men, and be advanced
to be univerfal Governor and Lord, is no
more repugnant to our plaineft fenfe, and
daily experience of things, than ihat God
fliould conftitute one man on earth to be a
mediator or means of conveyance of any fig-
nal blelTing to another, or to a family, or to
a nation, or to feveral nations united under
his government ; or than that God lliould
appoint, as he hatli in fa6l appointed, all
the great bleffjngs of human life to be con-
veyed

Serm. 9." the Principles of Religion. 237

veyed in private and publick life by the
mediation of others. So that all the princi-
ples of religion, whether natural or revealed,
are incapable of being difproved, as they can
never be ihewn to be repugnant to any ori-
ginal, certain, and indifputable principles of
'truth, to the conftitution of human nature,
or the common and univerfal experience of
things ; but are in fad: entirely ccnfiflent
with them, and indeed may be certainly de-
monftrated to be included in, and conlillent
with them. And

3. 'Tis as impojjible fofieiv any real confra-
diBion betv/een the genuine principles of re-
ligion themfeheSt as to (liew their repugnance
to any original notions, or felf-evident and
unqueflionable truths j and therefore as im-
poiiible to evidence and demonftrate their
faWhood. Contradidory propofitions can ne-
ver be both of them true. The certainty
of the one demonftrates the falfhood of the
other ; and if the great and genuine dod:rines
of religion were judly liable to the charge
of inconfillency, fome of them at lead could
have no foundation in truth, but would de-
ferve to be rejected. But here we have no
reafon to fear for our religious principles,
as they are all reconcileable, and in the
moft perfed concord and harmony with
each other. The principles of natural reli-
gion are fuch, as are fuppoled to be the mere
genuine certain didates of natural light and
reafon ; and as true reaibn can never didate
contradictions, thofe principles which are

didated

438 the Folly of cajiing off Serm. 9,

didlated by it, muft for that reafon be all of
them reconcileabie, and in all things con-
fident. Nor is the harmony lefs between
thofe of natural and revealed religion, and
one great end of the latter is to confirml
and eilabli(h and enforce the former ; and by
confequence the doctrines of both muft be as
confident, as the diflinguifhing principles of
either. And thus they will be found to
be, upon the moil careful examination. The
fupport of religion and morality in the world,
muft be the great dejlgn of providence, and
the promoting the ends of both is the go-
verning intention of revelation ; and there-
fore in this view of it, it muft have the war-
rant and fupport of all true principles of
reafon. The means of promoting thefe, as
fettled by revelation, are thofe which alone
can with propriety be ufed, inftru6lion, and
perfuajion, convidion and evidence, againft
which reafon can make no juft objedtion. The
doBrines themfclves, which revelation con-
veys the knowledge of, as peculiar to itfelf,
and diltinfh from thofe of natural religion, are
clofely conneBed with, and arife out of thofe
tiatural principles ; fuppofe their truth, and
are impoffible without it. Natural religion
.teaches us, that God who is the x^uthor of
our reafonable powers, and gave us our capa-
cities for knowledge and perception, can as
immediately convey the knowledge of his
will by diredl impreffions on, and application
to our intellectual powers, to any one or
more perfons, or to the whole of mankind,

as.

Scrm. 9. the Principks of Religion, 239

as immediately, by the operation of external
objeds and arguments. Revelation tells us
that he hath done this j and yet as reafon
aflures us, that our intellectual powers were
not given us in vain, nor to be rendered
perpetually or generally tifeiefs, by fuperna-
tural and extraordinary impreffions, and by
miraculous conveyances of knowledge, fo as
to render inlignificant the ordinary methods
of effedting it ; herein revelation agrees with
reafon ; attempts no violence to men's powers,
offers itfelf to their confideration, and leaves
them to the common methods of drawing
inll:rud:ion and information from it. As na-
tural religion teaches the eternal and immutable
difference between moral good and evil, and
that the true worfhip of God mull be fhat
of the heart, manifefted by the fruits of a good
life ; fo revelation eJiabliJJjes both. As the one
teaches and eflabiifhes the dod:rine of a fu-
ture Hate, fo doth the other ; but wnth this
difference, that revelation affures us that this
future flate {hall take place by a real refur-
redlion from the dead -, without which, even
upon the principles of true philofophy, it
doth not appear how men are ever to reco-
ver their proper natures, or as men be either
rewarded or punifhed. Reafon evidently
teaches a future judgment, or what is equi-
valent to it, an equitable deciiion of men's
future lot, according to their refped:ive cha-
radters of good and evil. Revelation efta-
bli{hes this dodrine of a future judgment ;
but then as reafon teaches that God is abfo-

lutely

240 ^he Folly of cajiing off Ssrm. 9;

lutely invifible and therefore cannot in any
vilible fhape or form prefide perfonally in this
great work, revelation affures us this judg-
ment ihall be carried on by a 'Dijible pre/ident,
every way furnidjed with thole inteiledual
and moral quaHiications, as fliall abundantly
fit him for this high dignity and office. The
fame confonancy and mutual dependency
might be {liewn between all the diflinguifli-
ing, real principles of natural and revealed re-
ligion , and therefore 'tis abfolutely impoffi-
ble to difprove the truth of either, by fhewing
them to be in any inftance felf-coatradidlory
and repugnant. And therefore

. 4. Laftly, 'tis impojjibk to reduce them to
an ahjurdlty ; becaufe this can only be done
by fliewing them to be impoflible in their
nature, repugnant to plain and felf-cvident
principles, or repugnant to one another, and
deitrudive of themielves. And therefore it
niuft be an argument of the greatefl: folly to
reject the belief of them, and baniOi all re-
gard to them out of our minds. For after a
thoufand objediions that may be raifed againfl
them, the poffibility of tlieir truth and cer-
taintn Aill remains, and whilil: this continues,
'tis flupidity and the exccfs of weaknefs to
pronounce them falfe, or live fo as if they
were not, and could not pollibly be true. And
this will appear with farther convidtion, if
we confider

I. That the caJling off the principles of
religion and the embracing the fcheme of
atheifm and inlidelity, is a contradidfion to the

general

Serm. 9. the Principles of Religion. 241

general fenfe and reafon of ma?ikif2dj and fiends
condemned by the almolt univerfal fuffrage
of the world. I am as lenlible as any one
can be, that there is oftentimes little regard
to be paid to common opinions and vulgar
notions, which are oftentimes nothing better
than common prejudices, and vulgar miflakes ;
nor do I in the leall; meafure truth, by the
judgments which they pafs on things, or the
fentiments they form concerning them. But
ilill, if any fentiments can be made appear
to have been embraced from the earlieft
ages of the world, throughout all the vari-
ous periods of its duration, amongft all na-
tions in it, barbarous and polillied, free or
enilaved, learned or ignorant, and by infinitely
the far greatefl part of mankind in every na-
tion, by thofe that have been the moft inqui-
iitive and fagacious, as well as by thofe who
have little leifure for enquiry, by men of the
higheft abilities, as by thofe of the loweft,
by the moft excellent and virtuous of men,
infomuch that Cicero *, who well knew the
fentiments of his own and paft ages, did not
fcruple tc fay, with refpecft to the foul's im-
mortality, which fuppofes a God : Ntfcio quo
modo ifihceret in mentibus quafi feculorum quoddani
aiigitriiim fiiturorum \ idque in nuiximis ingeniis^
aliijjlmijqiie animis exijiit maxime, & apparet
facilVnne. And I may add, frequently by
the moft profligate and vicious, by men that
have diifered in ten thoufand other fpecula-

* Tui'c. Quceft. 1. I.e. 15.

Vol. III. R tlons.

242 5"^^ Folly of cajling off Serm. n,

tions, and embraced repugnant fchemes of
philofophy ; by men that have had the flrong-
eft enmities, and the deeped perfonal preju-
dices againii each other i in a word, by men
who have been led by perfonal and publick
vealbns, by their prejudices and fears, by their
interell and views of fafety, wholly to deny
their principles ; and by others who could
embrace them, from nothing but convicftion
of their truth, certainty, and importance -, I
fay when this is the cafe, when principles
come thus unlverfally recommended, they
certainly carry with them great authority,
and deferve to be moil: feriouily and impar-
tially conlidered j and the rejeding fuch
principles is not only an oppofition to vulgar
opinions, but a contradidtion to human na-
ture itfelf, and to the light of reafon in ge-
neral. If it (liould be faid, that by this way
of arguing, the greateil abfurdities of prin-
ciple may be embraced, becaufe thefe have
been as univerfally efpoufed, and come re-
commended to us by the general approbation
of mankind : I anfwer, that the cafes are
vaflly diiferent, and that though the general
principles of religion have been the common
belief of mankind, yet the abfurdities attend-
ing them have not been every where the
fame, but been peculiar to this and the other
nation, and the abfurdities of fome been ri-
diculed and rejefted by others.

The general principles of religion are thofe
of the being of one God, a providence, the
natural difference of adtions, and the rewards

and

5erm. 9. the Principles of Religion, 24^

and punifhments of a future flate. Thefe
principles were univerfally held. In thefe the
general fenfe of mankind concurred, and their
lentitnents in thofe refpe^ls were uniform.
What they differed about were the attributes,
circumftances, modes and explication of thefe
things. In thefe nations differed from na-

o

tions, the vulgar amongft themlelves, and
wife men and philofophers from the vulgar.
So that though the general fenfe of mankind,
as to the principles themfelves, was uniform,
and is therefore a llrong prefumption in fa-
vour of the truth of them ; yet the like
prefumption can never be argued in favour of
their fuperflitions and abfurdities of belief,
becaiife in thefe there was no unitv, but a
perpetual variety and difagreement. \i it be
faid, that this unity and agreement of the
principles was the effect of tradition from one
age and generation to another, be it fo : But
then whence did it firft come ? How was it
brouo;ht into the world ? Ai^d what ^ave
rife to it ? If it was the natural eifeds of the
reafonings of a mind, flruck with the magni-
ficence, variety, connexion, marks of power,
traces of wifdom, and various foctrieps of
goodnefs, that every where appear from the
e^^eSls of power to an almighty agent, from the
Jigns of contrivance and art to a divine contriver
and artift, from the tokens of goodnefs to a
benevolent original^ and from the nature of the
whole frame of things to a fuitable and pro-
portionable caufe of them j and from thefe
charaders of the 5rft caufe reafoning farther
R 2 the

244 ^^'^ 'Polly of cafling off Serm. 9..

the certainty of providence, the moral go-
vernment cf God, and therefore the account-
ablenefs of men to him, as their properjudge,
and therefore the exigence of a future ftate for
the proper diftribution of rev^ards and puniCh-
ments ; if this I fay gave the firft rife to the
principles of reHgion, this is a ftrong recom-
mendation of them, and a probable evidence
of their truth ; and as the general belief of
them amonirrt all a;:es and nations hath been
adually fupported by thefe kind of argu-
ments, it fhevvs that the tradition hath thus
imiverlally prevailed, not by chance and acci-
dent, not by fraud and power, but by the
appearance of fuch evidence to the minds
of men, as that they have never been able
to refill: it, even when wholly free from all
the wrong inducements and motives of force,
or intereft j even when they have been in the
retirements of the clofet, and have had no-
thing to biafs them, or tempt them to a con-
clufion in favour of them, but the irrefiftable
evidence of the things themfelves, and the
fuilefl convidion in their own minds and
confciences in favour of them. IVl uch more
might ealily be faid on this head ; but from
what hath been already urged, I think it may
be fairly inferred, that to treat thefe notions
as merely imaginary and groundlefs, and to
ridicule them as contemptible and abfurd,
when they have been in pofTeffion of man-
kind univerfally, throughout every period of
their duration, and have been efteem.ed by
the bell and wifeft of men, as the moil ve-
nerable.

Serm. 9.' the Prlndples of Religkn'. 245

nerable, important and facred truths ; is
great prcfumption and folly ; and that the
wholly rejefting them as falfe and impof-
tiire, is luch an affront to the common fenfe
and reafon of mankind, as that none but
they who are deftitute of both can be guilty
of. And this is a chara(fler more efpecially
due to them, who take on them to cenfure,
condemn, and run riot on thefe principles,
whilil their paflions are llrong, and their rea-
fon weak and immature ? who have never
been accufiomed to fevere enquiries, and la-
borious fearches into the fecrets of truth ;
who have read but little, and Itudied lefs,
and of whom by reafon of their age, inex-
perience, want of time, and purfuit of plea-
fure, it may be certainly faid : They are not
mailers of the fubjeds in wliich they pretend
to decide, and whether their decifions are
true or falfe, yet are in them precipitate and
irrationp.l. But farther,

2. The great prGbahiliiy of the truth of
religious principles, yea the demonjlrative cvl^
dence for the certainty of the capital leadinp"
ones, {liews the extream folly oF rejecfting
them, and wholly renouncing all belief of
and regard to them. I have fliewn you al-
ready, that to difprove them is in the nature
of the thing impoffible ; and 'till even this
can be done, the treating them as abfolute
falfities is inexcufable, and betrays a very
weak and wrong difpofition of mind. But
when 'tis farther added, that they are fup-
ported by the ftrongeft probabilities^ fuch as
R 3 m

24^ 2^^<? Polly of cajiing off Scrm. 9.

in all other cafes would he fufiicient grounds
of afientj and thought fo by ail impartial and
equitable reafoners ; the folly of infidelity
appears in a Wronger light, and becomes in
every view of it inexculabls. And the true
flrength of this probability will appear, if we
confider, that all the foundation principles of
it have demonftrative evidence to afcertain and
and fupport them, and may be proved by firil
principles, by indifputable, felf-evident ax-
ioms of truth, by the intuition of our minds,
and by the moft certain experience that we
univerfally have of our own flate, and the
condition of human nature. And thefe firft
principles, that are the bafis and foundation
of all religion, both in principle and pradice,
are thefe three : The being of a God, the
elTential and immutable difference of moral
adiions, and the capacity of being account-
able for our own. The firft of thefe hath been
certainly demonftrated two ways : By the ar-
gument called a priori^ or from the nature
and reafon of the thing itfelf, proving firfl the
eternal principle or caufe, and then defcend-
ing to the operations and efFed:s of it. And
then from the argument j/c/^^t/oW ; crariiing
from the evident effecfts and proofs of power,
v/ifdom and goodnefs, in the formation and
ftrudure, and produd:ions of nature, to an
infinitely wife, powerful, and benevolent
original, or caufe of all things. The de-
monftration in each way is certain, and though
it may be cavilled at, can never be evaded.
That there is an effential difference of ac-
- ' tions.

Scrm. 9. the Principles of Religion. 247

tions, between good and evil, we plainly
difcern by intuition j or their difference ap-
pears at once to the mind, without any need
of any intermediate idea or thought to af-
certain or demonftrate it -, as inconteflibly as
the difference between the oppofites in natural
things, fuch as light and darknefs, fweet or
bitter, hard or loft, hot or cold, or any other
contraries that can be named. And that ali
men have the capacity of being accountable,
is as certain as that they think, can reafon,
are confcious, do remember, and are capable
of choice. Thus far then we reft upon an
immovable foundation of truth, that nothing
can overturn and deftroy. From the firft
of thefe principles, the being of a God, /. e,
of a being infinitely powerful, wife, and good,
immutable and every where prefent, the caufe
of all things, the univerfal Proprietor, ani
Lord of the creation, we immediately infer,
univerfal providence, infped:ion, and govern-i-
ment, fuitable to the nature of every diftindt
being, and therefore managed with the greateft
equity and juftice. Hence it follows that if
this providence and government be managed
fuitable to the diftin-tt nature of every indi-
vidual, i. e. fuitable to the refpeftive powers
and faculties every individual is endov/ed
with, the diftinguifliing powers of every
being muft be to him the rule of his con-
du(5l : That fuch as have only fenfe and in-
ftincft can be ad:uated by no other principles
than thofe : And that reafon, where that is
implanted, is equally the rule of reafonable
R 4 beings ;

24S ^he Folly of cajling cff Serm. 9.

beings : And that where fenfe and reafon
both enter into the compofition, both have
their proper province, and are to have their
diilindl i:-:flaence on the condudt ; and that
the lower and brutal principle of fenfe is to
be kept in a conftant due fubordination to the
higher and divine one of reafon. Hence it
follows, that as by our fenfe we difcern, v/hat
is wholefome or noxious to the fenlitive part
of our frame, and are by this law of cur
nature to choofe only that which is good,
and tends to the prefervation of it ; fo by
our reafon we are enabled to difcern what is
good and evil in adions, or prejudicial or con-
ducive to the welfare and happinefs of our
rational part, \vhat refults from our relations,
connedions, and flations of being, and to
choofe or refufe according to the didates of
this rational fenfe, or our inward convidions
concerning thefe things ; and that to live by
reafon, as we are rational beings, is as truely
and as univerfally the law of our nature, as
to be governed by fenfe in all cafes, that are
immediately within the province of it ; and
to fubjed fenfe to reafon, becaufe the wel-
fare of the whole frame abfolutely depends 011
it. Hence it follows, that as this difference
of moral adions is as certain in itfelf, and as
certainly difcerned by all men, who do not
wilfully ibut out the clearefl perceptions, as
the difference in any objeds that the fenfes
are the judges of; it mull be the will of God
that formed us, that we (liould govern our-
felves by that reafon he hath given us, r.ttend
^' to

Serm. 9. the Principles of Religion. 249

to the moral fenfe Jie hath implanted in us,
chufe according to our natural perceptions,
purfue that courfe that certainly appears wile
and good, and always do thoie things which
the mind difcerns to be lovely, excellent,
amJable, and good, fiiited to our relations,
and conducive to our perfedion, welfare and
happinefs, and that we iliould avoid every
thing that is contrary hereto. Hence it fol-
lows, that God, who hath fprnied cu- natures,
fixed our relations, given us both our natural
and moral icv\{G. of things, and who by thq
immenfity of his nature, and the perfedlion
Qf his knov^ledge, doth and cannot but con-
ftantly obferve us, mull: approve or difapprove
us, as we acTt agreeable or contrary to the
conflitution of our franie, and the law of
cur nature. But what is approbation and
difapprobation without effedl: ? What is go-
vernment without rewards and punifliments ?
What is wifdom, without wife diflributions ?
What juftice, where there is no juil: and
equitable retributions ? What the love of
rectitude, without encouragements of it ?
What encouraeement of it, without reward-
ing it ? W'hat is hatred of fin, without dif-
pleafure again ft it, and what difpleafure,
without the proper fruits and effeds of it ?
Hence arifes, from the nature of things, thq
high probability, the llrong prefam,ption, the
irrefiftible conclufion of an impartial judg-
ment ; made more certain by the account-
able nature of man, the principles of confci-
oufpefs and felf-refle(ftion, and the fenfe he

hatK

250 The Folly of cafiing off Serm, 9;

hath of the good or evil of his own adlions ;
and rendered indifputable by the fure infor-
mation and evidence of divine revelation.
Hence follows the certainty of a future (late,
and a life to come, as there is no proper
indgment, no impartial award, no difcrimi-
nating marks of pleafure or difpleafure, to
the good or bad ; .. principle, that natural
reaf:)n ahnoll; denionit.Mtes the certainty of;
it being impoffible to conader the nature and
chara«iler of God, and the rational powers
and accountable condition of man, without
iaihng into this concluiion j that as God doth
ncr here, he v/ill certainly hereafter judge
a'^ aien m righteoufnefs, and impartially dif-
tribute to every one according to his deeds.
And as this is one of the fundamental prin-
cioles of divine revelation, it Hands upon
fiich a foundation of truth and certainty,
as carries the moil clear and forcible
convidion. Now in this connexion and
viev/ of things, how fooliih, how contemp-
tibly fooliih doth atheifm appear ? To argue
againft the being of God, is arguing againil
demonflration itfelf ? 'tis oppofing the moft
certain and indifputable truth, and rifmg up
in oppolition to the flrongefl evidence that
can be brought for the proof of it. None
but a weak man can do this. 'Tis equally
ridiculous as reafoning againll: the exiflence
of light at mid day, or the warmth of the
fun beams when we ndually feel them. And
though men may think themfelves wonder-
ouily wife by oppofing certainty and demon-

llrationj

Seriti. 9. the Principles of Religion. 251

flration, yet with wife men the endeavour
will always be treated with the fovereign
contempt it deferves. And as al! the other
principles of religion, both natural and re-
vealed, fland fo clofelv conneded v/ith this
original foundation one, that even this mult
be rendered uncertain, without thefe others
are true -, as every conception of God mufl
be partial and diilionourable, that doth not
include the charncfters of Infpector, Gover-
nor, Judge, and final Rewarder ; the doc^
trines of providence, a future flate, a final
judgment, and the diftrihutions of rewards
and punifliments, mull appear to every im-
partial mind in the light of demonftration,
or with fuch an high degree of probability,
as tells little or nothing lliort of it. And if
men diveft themfelves of thefe principles,
cannot or will not difcern the evidence of
them, nor acknowledge or fubmit to the
power and influence of them, 'tis not becaufe
too much knowledge or learning have made
them bad, but becaufe they have too little to
difcern the truth, or not integrity enough to
own and yield to it. Again,

The abfurdities, contradiBionSy and impofjl-^
bilitieSi that mud neceflarily take place upon
the fcheme of athdfm^ are a farther demonftra-
tion of the great folly of rejed:ing and dis-
carding the genuine principles of religion.
There is nothing more frequent in the mouths
of unbelievers than the charge of credulity,
bigottry, implicit faith, and fuperftition, upon
^11 thofe who profefs to believe, and live by

religious

252 '^he Folly of cajling off Serm. p."

religious dodtrines and rules. They all of
them to a man, if their cenfures be true, be-
lieve contradidtions, and fwallow down the
groffeft abfurdities -, and there is nothing fo
contrary to reafon, and oppofite to common
fenfe, that they will not embrace, and give
the firmeft ailent to. It is but decent and
modefl however, that they who make and
throw fach charges on others, fliould be of
all others the mod rational and conliftcnt in
their fcheme of principles, and liable to no
charge of grofs abfurdities, and embracing
a fyrtem conlifting of a thoufand contra-
didtions. And yet upon comparifon it will
appear, that credulity lies on the fide of infi-
delity, and that in this fcheme they muft avow
the mod evident and palpable in confidences ;
infinitely greater than can wiih any judice be
charged on the friends of religion and virtue.
With refpedt to the origin of all things, what
is a Chridian's belief? Why that there was an
infinitely perfed, active, intelligent caufe, ex-
iding from eternity, to vvhofe agency, wifdom,
and power, all beings owe their exidence.
And this is evidently aligning a caufe propor-
tionable and adequate to the effedts produced,
and doth not at lead appear at fird view to be
fo very romantick and incredible an abfur-
ditv. Well, but the wife man of whom the
Pfalmid fpenks, fays there is no God ; no fuch
infinitely wife, powerful, and good Being that
we fuppofe. M^hat doth he place in the room
of him ? Even the fcheme of atheifm won't
do without allowing fomewhat eternal. And

to

Serm. 9; the "Principles of Religion'. 2^

to what doth athelfm allow this glorious pri-
vilege of eternal exiftence ? To the world in
its prefent form ? No, this they fee is too
abfurd to be defended. What then ? Whv
to atoms, fmall particles of matter, indivifible
in their nature, and which v/ere the original
primitive feeds of which all things were af-
terwards formed. If it is afked, what was
the employment of thefe atoms during their
eternal exigence ; they anfwer us, they were
dancing in the infinity of fpace, and undergoing
infinite changes of fituation and place; though
without any internal or external principle of
dired:ion, and abfolutely unconfcious of ex-
iflence, motion, and power. If it be afked,
how thefe atoms came to make a world, and
unite into the prefent fyflem of things that
we behold, we are told : That after the infi-
nite alterations, as to motion and place, which
thefe atoms underwent during the eternity of
their exiflence, they at laft united themfelves
into all the prefent various combinations and
forms in which v/e now behold them. If
through our wonder and furprife we fhould
afk, how thefe combinations came to take
place. Whether by any fuperior direcftion and
agency ? They tell us, No, for that would be
to own a God. What, by chance? Some
fay, yes, and othes no ; affigning not chance,
but neccliityas the caufe of all things. When
they are aflced, what chance or neccflity is,
they anfwer : A caufe that ads without con-
fcioufnefs and intention. When afked, whe-
ther this cauf^ e.xifls within every atom, or

without

254 ^he Folly of cafiing off Serm. 9'.

without them, the anfwer muft be, not with-
out them, for that would be to fuppofe a caufe
exifting, independent of and fuperior to them,
which would be dangerous to them, and lead
to the exillerice of a believer's God. If this
caufe be in the atoms, doth it exift in everv
individual one, or only in the whole of them?
If not in each, but in the whole body of them,
did it exift as a caufe in them from eternity,
or juft from any given period of that eternity ?
If from eternity, why did not the prefent
frame of things exift from eternity ? Why
was it not co-eval v/ith the caufe that at laft
produced it ? Why did not this chance or ne-
ceffity operate and exert itfelf infinite ages
before it actually did ? If it could not exert
itfelf 'till thefe atoms came into fuch a parti-^
cular given fituation, tlien this internal caufe
did not exift in them from eternity, and fa'
could never be a caufe of the exiftence of the
world at all j for on all fchemes the caufe of
the world muft be ftridHy everlafting. Befides,
how came the whole fyftem of atoms to be
endowed with this internal power of chance
or neceffity, that was not in each individual ?
This is the abfurdity of fuppofmg that the
whole is different from its parts, or that mere
motion and difference of fituation can pro-
duce new powers and properties in matter.
If every individual atom of matter contains
within itfelf this DOwer or unconfcious caufe,
how came they without defiign to unite ?
What muft we fuppofe another caufe to caufe
thefe infinitely various caufes to unite ? Thi&

will

Serm. 9. the Principles of Religion. 255

will bring us to an original caufe again, t. e.
to God, the univerfal caufe, which deftroys
the whole fcheme of atheifm. The union of
fuch an infinite variety of caufes, without in-
tention, defign and contrivance, to produce
one regular, confiftent, conneded world, and
without the fuperior direction of an infinitely
wife and powerful agent, is an infinitely
greater miracle than ever was believed by the
mofi: credulous Chriflian ; or rather an ab-
furdity or contradi<5lion too palpable and f^rofs
ever to be embraced by any other, but the
foolj ivbo Jays in his heart there is 720 God.
For what doth he fay by affirming this ?
Why, that an infinitely various number of
contradidlory principles, powerlefs, uncon-
fcious, roaming through the immenfity of
fpace, that had exifted in eternal diforder, fu-
rioufly contending with each other, repelling,
attracting, defcending, rifing, juftling, uniting,
feparating, and in a ftate of a perpetual, reft-
lefs difcord, come at laft by fome fortuitous,
happy jumble, to fall into union, harmony
and order, and thus to flrike out this amazing
uniform frame of things, and combine into
a fyftem of themfelves, of conftant, regular,
uniform caufes and effedts. That is, that
difcord produced union, confufion order,
chance defign, fenfekfs atoms a regular world,
unconfcious principles the mofl: exquifite and
beautiful produdions, unthinking matter all
die powers of perception and reafon j that the
eff^eds of wifdom, contrivance and fkill had
no proportionable and adequate caufe ; in a

word,

256 Tie Foley of cafiing off Serm. 9.'

uord, that the prefent frame of the world
was not eternal, and that it was not even pro-
duced in time ; but came into being by an
inexplicable necefiityor chance, i.e. by caufes
that had no power, thought, contrivance, de-
lign, or any one lingle qualification to render
them the caufes of the eJrfeds they produced.
And is not this an hopeful fcheme ? Can any
man help admiring the fagacity and confum-
mate wifdom that appears in it ? Or rather
can any thing be more defpicably contempti-
ble ? And are thefe the men, who charge be-
lievers with credulity ? and reproach them
with the belief of contradidions and abfurdi-
ties ? If we follow them farther, we fliall
find them uniform to themfelves, and not
afraid of embracing the mod credulous fup-
poiitions. If there be no God, of confe-
quence there can be no infped:ion and fuperin-
tendency of providence. To what then in
their fcheme is the conllant regularity of
nature owing ? What keeps her regular and
uniform in her productions ? Why doth not
file dillblve, and fly off into her original
atoms ? Why doth not Ihe change her pre*
fent form and enter into different combina-
tions of things ? Why now we fhall be told
of nature, and nature's operations, and her
regular courfe, and iixed'Order. But what is
r.ature ? according to them fhe is nothing
but a compolition of atoms ; and the queftion
returns : How tins compolition of atoms fub-
fifts ? A true theill, a v/ell inftrudied chri-
ftian hath the proper anfvvcr ready. 'Tis by

the

Serm. 9. the Princi-ples of Religion. 257

the fuperintending power, and condant di-
red-ion of his providence, who firfl: fettled the
order of nature. In the other fcheme all
that can be anfvvered is, fate or chance ; which
is no anfwer to the qaeftion, fince both are
fcnfelei's iiames, which they that make ufe
of them can give no rational and fatisfying
dcfcription or definition of. So that atheifrn
fuppofes, that matter and motion preferve
themfelvcs, though they have neither confci-
oufnefs or power to do it i that matter ope-
rates in infinitely various produdtions, by cer-
tain fixed laws of which it is infenfibie, and
by which therefore it is impoflible it lljould
diied; itfelf ; and that it necelfarily operates
bv thefe, thouch the neccffity be neither felf
impofed, nor impofed by any external agent
or power. So that wc have llili marks of
power withoiU a powerful agent, fteady di-
red:ion, without internal or txternai pov/er of
dired;ion, contrivaTiCe, without confcjoufncfs,
art, witljout defis^n, and the molt alionifhino:
proofs of iivil], without any thing of wifdom,
and innumerable proofs of a iuperintending
providence, th'-ugh in reality there be no
providence at all. Agreeable to thefe abfur-
dities they proceed farther, and in confequence
of cafting off the belief of God and his pro-
vidence j they farther believe, that man hath
no former or maker, his conflitution and frame
is abfurd, felf-contradidory, and made abfo-
lutely in vain ; that all his powers and capa-
cities for knowing, worfliipping, adoring,
loving, and f^rving of God, are wade and
Vol. III. S ufelefsi

25^ The Folly cf cajling off Serm. 9.

uTelefs ; that though he is formed for wor-
fliip, 'tis impertinent and ridiculous j that
though he hath fears and apprehenfions of
deity, they are groundlefs and abfurd, that
. though he can demonftrate a God, the de-
monllration is faife, and not to be trufted
to ; though he can prove a providence, the
proof deceives him j and though he hath a
thoufand probabihties to convince him of a
life to come, and to render him thoughtful
of the confequences of it, yet all thefe no-
tices are vain and dehifive, and that he
ought never to think of what he can never
put out of his mind, nor pay any regard to
the moft important fuggeftions and fears of
his own bread. Befides thefe evident abfur-
dities, they are fo;^ced to form the moft un-
certain and groandlefs fuppofitions, that have
no proof, and are incapable of all proof: viz,
that nothing exifts but matter, that there is
no fpirit in the univerfe, that every man is
mere materi;d mechanifm, that the whole of
man is mortal, that he can exifl: no where
bjt in the prefent world, nor in any other
manner than in his prefent condition ; that
death difTolves his frame, and annihilates the
whole of his exillence. Thefe are very im-
portant hypothefes, and to the proof of them
require fomething more than pofitive affertion,
and the confident alTuming determinations of
the greatell: pretenders to fcience and wifdom.
If the being of a God be allowed, and the
acknowledgment of it extorted by the irre-
fiftable force of evidence ; the folly of throw-
ing

Serm. 9. the Principles of Religion. 259

ing ofF the belief of the principles conneded
with it is ftill more amazing and contemp-
tible. For lee, to believe a God without a
providence, is to believe a God without wif-
dom or agency. To believe a providence
that doth not regard the adions of men, is
to believe a providence without government,
and without that infpedion which is the no-
bleft end of providence. To believe a divine
infpedion that is attended neither with ap-
probation or difapprobaticn of human actions,
is to believe an infpedion that makes no dif-
tindion, and that confounds the natures and
ditferences of things. To believe that God
doth approve or difapprove the adions of men,
as they are good or bad, and yet that he will
not reward and punilli them, is to believe
that his government is lefs perfed than that of
men, and that he is defedtive both in equity
and wifdom. And to believe that God will
reward and puniih, without beheving a fu-
ture (late and judgment, is to believe that
he will reward and punifh, without conier-
ring the one, or inflicting the other, fince 'tis
certain that thefe rewards and punifliments
do not take place generallv in the preient
world. Thefe and others like them are the
abfurdities to which the caufe of atheifm is
driven, and I am not afraid to leave every
man of fenfe and reafon to pafs the proper
judgment on them. None but fools can be-
lieve thefe abfurdities, and I think nothing
but vice corrupt any man to believe them.
Treat therefore thefe abfurdities with the
S 2 contempt

s6o 'The Folly of cajling off, &c. Serm. 9,

contempt they deferve. Shew yourfelves men
by yielding to the evidence of divine truth, and
let nothing deceive you out of thefe princi-
ples, which firmly believed, and made the
rule of your condu(ft, will guide you into
innocence, integrity and an univerfal propriety
and dignity of conduct in the prefent life,
fecure you the mofl refrefliing comforts of
your being, give you courage in the lafl mo-
ments of life, and fecure jou all the ad-
vantages your hearts can defire, or God can
give in a more perfecft and durable exiftence.

SERMON

[ 26i ]

SERMON X.

On keeping the Heart.

Proverbs iv. 23.

Keep thy heart ivith all diligence, for out of it
are the ijjiies of life.

TH E government of the heart, or the
due regulation of the 'various pafjions,
which have as it were their rife from, and
their feat in it, is of the utmoft confequence
to the peace of our minds, and the wife and
regular condudl of our lives. The utility
and neceffity of it, hath been acknowledged
and inculcated by the beft and wifeil: of the
;;7(9r^/ writers of the <6ft7//6^;z world. *' Govern,
faith one of them -f", thy mind or heart. Un-
lefs it be taught to obey, it v^ill imperioufly
command. This, this therefore retrain with
bridles and chains." Nothing is more fre-
quent in the morals of the Roman Philofo-
pher than the maxim, that the appetites Ihould

I Horat. Epift. 1. i. Ep. 2. v. 62, (>i,

S 3 fubmit

262 On keeping the Heart. Serm. 10.

fubmit to reafon. " The inflind or force,
faith he *", of the mind is double. The one
belongs to the appetites, which hurry men
away to this or that indifferently. The other
belongs to reafon, which teaches and ex-
plains to us, what we are to do, and what
we (hould avoid. Hence it is neceifary, that
reafon fhould prefide, and appetite be made
to obey," Many paffages of like nature may
be produced from the fame excellent au-
thor, and almoft every other, that hath
written upon the fubjed: of m.orality. 'Tis
frequently inculcated by divuie revelation.
And indeed there is no maxim that hath been
more univerfally known or inculcated by fa-
cred and prophane writers, than this of
'watching of our hearts, or keeping under perpe-
tual reflraint or government, all the 'cariom
fajjlons of our nature, becaufe Cut of them are
the ijfu.es of life.

You will remember that in this exhorta-
tion of my text, the heart is reprefented as a
kind of citadel or fortrefs, on the keeping of
which our entire fafety depends. If we fur-
render it to thofe enemies, that are continu-
ally labouring to get pofieffion of it, and give
the government of it out of our hand -, dif-
order and ruin will neceffarily enfue, our li-
berty will be foon loft, our beft riches plun-
dered and deftroyed, and we fhali be reduced
to a ftate of the moft abjed: flavery. And
as the enemies of our happinefs will be per-

• Cicer. de OiEc. 1. 1. c. 28.

petually

Serm. lO. On keeping I he Heari, 26^

petually endeavouring by fraud or force, to
wrefl it cut of our hands, and reduce it
into fubjed:ion to themfelves ; there is a
conftant neceffity of vigilance and care to pre-
vent the fuccefs of their attempts, and their
having any kind of influence over, or (hare
in the government of it. And here

I . We iliould fo keep our hearts^ or have that
perpetual u'atch and guard over them, as to
J'ecure the eiitrance of them again ft all danger,
and every attempt to invade them ; that we
may not through negligence or inadvertence
admit and harbour any thing that may trou-
ble or defile us. A fortrels, hov^ well iO
ever garrifoned, will eafi'y be gained, and
carried by furprize, if duty be not conftantly
done, and thofe who {hould watch and guard
it, indulge to fupinenefi and floth, and are
not ready upon every occafion to obferve the
motions, of an enemy, and to fecure all the
avenues, by which they may approach and
gain adraillion into it. A wife and prudent
man will never fufter an enemy to come too
near him, when he hath it in his power to
keep him at a diftance, and there is nothing
more certain, than that it is much ealier to
prevent evil difpofstions and affedions from
intruding themfelves into our hearts, than
after we have admitted them, and fuffered
them for a while to influence and govern u?,
to difpofefs them of their power, and utterly
to exclude them. Here the experiment is
always dangerous, and generally fatal ; and
there have been innumerable inftanccs of
S 4 perfons.

264 On keeping the Heart, Serm. 10.

perfons, who having unwarily put their hearts
out of their own keeping, and thereby loft the
government of themfelves, have never reco-
vered their freedom, nor been able to dif-
intangle themfelves from the fnares they
have been caught in, but who have been fi-
nally undone without redemption. The ave-
nues to the heart fiiould thereiore be well
guarded againft all intruders, and the entrance
barred.

Again ft all evil imaginafiojis and tkoiightSy
which are always bad and dangerous inmates,
fubtle, iniinuating and deceitful, which, how-
ever pleafing they may appear, and whatever
gratifications they may promife and lead to,
yet Svren like, fmile only to beguile us, and
that they may allure us the more effecfiuaily.
to our own deftruclion. V/c ftiould there-
fore, if poifible, entirely exclude frcni our
breafts, fo as that they may never find any
room there, all thoughts dijhonotirable to Gcd,
unworthy his purity, juftice and goodnefs,
that are fubverfive of the certainty, or injuri-
ous to the nature of his providence, that tend
to weaken our regard to the principles^ or dif-
affetl us to the duties of religion^ that tend to
infpire favourable fentmients of fin, and lefTen
the danger of committing it, that may excite
lawlefs and criminal pafiions, or that may
warm, ageravate and fix them ; we fliould
never admit fallacious reafonings to deceive
us out of our principles, nor the pleas of ap-
petite and pallion to perfuade us to adl con-
trary to them j but to guard the eye, the ear,

all

Serm. lo. On keeping the Heart. 26^

all the various inlets to imagination and
thought, as may mofb euecftually prevent their
entrance, and carefully (hun all luch objeds,
connetiions, converfations, and occafions, as
may tend to encourage and excite them. Or,
if they fnddenly arife in us, without our in-
vitation and confent, as we fometimes find
they will do, they fhould be immediately
cajl out with abhorrence, and the mind di-
verted to fuch other confiderations, as may
have the mod dired tendency to difTipate and
deflroy them.

Imaginary wants, and iinnecejfary appetites
and defires-, are alfo very troublelome and dan-
gerous guefls, when admitted into the hearts
of men, and v.'hen we fufFer them to be-
come motives and rules of action to us,
without the necelTary checks of reafon and
confcience. It was a noble anfwcr of M,
Antonine the emperor, as related by his fuc-
c&^QV j'ldian theapofiate * ; who being ailced,
wherem he thought the trueft imitation of
the Gods confided, replied : " To want the
feweft things, and to be mod abundant in
doing good to others." And indeed how
many things are there that we do not really
want, either for cur comfort, ufefulnefs and
happinefs I If indeed we judge by our pafijons,
our wants will prodigioufly multiply upoa
our hands. Fancy, vanity, pride, ambition,
envy, and the love of pleafure, will make us
uneafy in the abfence of all thofe things

* Juliani Qx(. p. 334. A.

which

266 On keeping the Heart. Serm. lo.

whicli are neceflary to indulge them. This
we fliall want for drefs and ornament, this
for furniture and equipage, this for the plenty
and elegance of the table, this to expend on
pkafure and amufement, this to be upon an
equality v/ith our neighbour, and this to
excel and overfhine him. I have no objec-
tion againft men's endeavouring to profper in
the world, and their cherifliing an honeft
ambition to rife as high as diligence and in-
tegrity can carry them ; Only let them keep
this ambition and defire under regular bounds ;
not think this and the other thing necelfary to
happinefs, not be uneafy in what they have,
through an over anxioufnefs for what they
have not, not purfue any meafures of pros-
perity by means inconfiftent with real pru-
dence and integrity, not facrifice their prin-
ciples and religion to the world, nor fuffer
their defires after the plenty they are in queft
.of to be animated by the low, unworthy
views only of more freely entering into the
follies, amufements, gratifications, pleafures,
cuftoms, and manners of an unprincipled,
thoughtlefs world, which never adds any
thing to the real worth and dignity of cha-
rad:er, make no one eftimable in the light of
God, or of wife and good men, and is fb
far from contributing to any one's true feli-
city, as that it always endangers, and fre-
quently finally dellroys it. All fuch wants
therefore as arife from miftaken opinions,
from irregular affedions, or irrational views
and motives, ihould be utterly and forever

excluded,

Serm. lo. On keeping the Heart. 267

excluded, if we would confult our peace, fe-
cure our virtue, and obtain the polieffion of
our real happinefs.

It is farther highly incumbent on us, that
we fhould diligently 'watch ever our hearts, to
prevent any UTong habits from being fettled in
us, and all difpofitions to that which is evil,
from having any power and influence over
us. This is a care abfoluteiy and univerfally
necelTary, on which the credit, comfort, and
ufefulnefs of this life, and all our hopes of
a better in a great meafure depend. Ten-
dencies to evil in our natures there certainly
are, and they arife from the very nature,
and indifference of our pafTions, to all objeds,
without exception, that appear grateful to
them. But thefe paffions are generally iji
the beginning eajily governable^ and fubmiffive
to the proper reilraints of reafon and pru-
dence, if they are not too early heightened
by indulgence, and ftrengthened by frequent
pradtice. It is by thefe means bad habits
are contraded, and rendered inveterate and
too frequently unconquerable. Generally
fpeaking men have fome native reludiances to
criminal indulgencies, when they are firft en-
tering on a iinful courfe, and look with a
kind of horror on thofe exceffes of vice in
which they fee others madly plunging
themfelves. Nor do they oftentimes efcape
the remorfe and reproaches of their own con-
fciences, when firftthey venture on forbidden
ground, break through the original reftraints
of education, and do violence to thofe princi-
ples

2^8 On keeping the Heart, Serm. lo.

pies and fentlments of honour, modefty, and
virtue, they once looked upon as facred and
inviolable. But by venturing on farther and
finther, adding one tranfgreffion to another,
and frequently fuppreiling the fears of offend-
ing, they grow more familiar with lin, the
danger of it leflens in their minds, the
coniequences of it are kept out of their hght,
the inclination lo it grows Wronger and Wrong-
er, all the motives to refrain from it become
weak and deftitute of all life and vigour, the
very flow of their blood and fpirits feels and
nourilhes the difpofition to it, irregular ima-
ginations inflame and quicken their deflres^
perpetual opportunities that offer themfelves
to gratify their paflions, feduce and perfuade
them, and the powerful foUicitations of their
brethren in vice, and companions in iniquity,
that have long deferted the path of upright-
nefs, and walk in the ways of darknefs, be-
come fo perfualive and prevalent, as that he
hath no difcretion to preferve him, no under-
ftanding to keep any watch over him. Hj
goes after them as an ox to the Jlaughter, or as a
bird that hafieneth to the fnarey i. e. without
ihame, wit, or fear, not knowing that it is for
his life -y or not confidering, that it will end
certainly in his defl:ru(ftion.

By frequently indulging himfelf in thefe
courfes, the habit is ccntradled, and grows
every day more powerful and abfolute. Every
thing gives way to the force of it. It con-
trouls all other interefls and views, and by
hardening the confcience, by trampling un-
derfoot

Serm. lo. On keeping the Heart. 269

derfoot all confiderations proper to refift it,
and keeping intirely out of view all the fatal
confequences that will, attend it, it becomes
impregnable by any of the regular forces of
religion, maintains its ufurped dominion over
the foul, fcorns all rell:raiiits, and draws men
into the mod complicated and aggravated
crimes.

In fuch a difpofition, under the cruel
ilavery of fuch habits, what hope, what
profped: of redemption ! How improbable is
the recovery ! How difficult is the cure ! If
the fortrefs be thus in the hands of the enemy,
and all the avenues of it in his pofleffion, how
fhall we be able to oppofe him ! When all the
forces that (hould reiift his power are op-
prefTed, or intirely difarmed, how can we
ever expel him ? How neceffary, how unal-
terable muft our fubjedion and flavcry be !
Every one knows, that even as to trifling and
indifferent things, an habit contratfted by long
life is very difficultly fuppreffed and broken.
How much more fo the habits of fin, which
have fo many peculiar circumftances to
ftrengthen and confirm them, and when all
the proper means to conquer and extirpate
them are become impotent, or rather utterly
deftroyed. What God may think proper to
do, by any extraordinary intiuence and grace,
I cannot determine ; but I do not apprehend,
that if any perfons are refolved to enllive and
deftroy themfelves, they have any great reafon
to exped, from the gofpel revelation, that
God will by miraculous inte/pofitions prevent

their

270 On keeping the Heart. Serm. 10.

their flavery and ruin. 'Tis at leafl: a pre-
futnptuous and dangerous expedient. But in
the natural courfe of things, an habitual,
hardened finner, who, having extirpated all
the natural good difpolitions of his niind, and
broken down all the original fences, thatlhould
have been his prote(ftion and fecurity againfl
the deceitfulnefs and power of fin, hath long
indulged himfelf in pi efumptuous crimes, and
thereby created in himfelf flrong and unnatu-
ral and permanent propenfities to that which
is evil : I fay, that fuch a perfon, judging of
things according to moral probabihty, hath
but little chance of ever becoming a real
convert to religion and virtue ; or in St. PWs
words, of putting off the eld inauy ipkich is cor-
rupt according to deceitful luffs y and putting on
that new man, which after God is created in
right eoiifnefs and true holinefs. For in fuch per-
fons the heart is fo entirely corrupted and en-
flaved, the confcience fo abfolutely fubdued,
the fenfe of the difference between good and
evil, fo wholly effaced, and the mind fo ut-
tt:r]y blinded and flecled againft all the con-
fequences of a future llate, as that there is
almofi: nothing left in them which the motives
to repentance can take hold of, and by which
any kind of perfjafions to reclaim them from
their vices, and recover them to a better life,
can become effedual. Hence it is that the
fcriptures reprefeni; the converiion of an ha-
bitual hardened fmne', as almoft impolTible.
It is in this manner that the prophet reprefents
the condition of the 'Jcws^ who had been long

proficients

Serm. lo. On keeping the Heart. 271

proficients in all manner of wickednefs. Can
the Ethiopia?! change his Jkin^ or the leopard his
JpOiS ? T^hen may ye alfo do good^ that are ac-
cuJio?ned to do evil^. Not to {ign'ify^ that the
one is as impoffible as the other, but the ex-
tream difficulty of the thing, that a long ac-
cuftomed linner (hould ever be reclaimed and
reformed by any of the ordinary means of
converfion, and to prevent perfons from con-
tradling fuch habits as are, in the nature of
things, fo hard to be cured, and from the
power of which there are but few who are
intirely recovered, and gained over to the
intereft and pradlice of true religion and vir-
tue. How much need therefore is there of a
conftant infpedion over our hearts, that we
may not fufFer the paffions of our nature to
enfnare and feduce us into fuch criminal pur-
fuits and gratifications, as may create and con-
firm in us the habit of finning. This may
be done by daily watchfulnefs and care, by
keeping alive in our minds a becoming fear
and horror of ever entering into the paths of
vice, by immediately retreating from them,
if unhappily we have been ever by furorife or
perfuafion inticed into them ; by avoiding all
thofe occafions that may inflame our pafllons,
and endanger our fafety ; by lliunning all
familiarity and frienddiip \vith unprincipled
and profligate offenders, and by continually
habituating onrfelves to thofe duties and fer-
vices of life, that may employ our thoughts

* Jer. xiii. 23.

in

2 72 Off keeping the Heart. Serm. lo.

in a better manner, keep us out of the way
of temptations and fnares, and help to con-
firm us in all our wifeft refolutions for the
pradice of righteoufnels. But then,

2. Farther, we (hould not onlykeepaconftant
watch over our hearts, fo as to guard it againll
the entrance of every thing that may injure
us, or endanger our fafety, but fo as to injpedl
narrowly what aBualJy pajjes in them^ and to
become intimately acquainted with their real
fiate, and habitual difpofitioii. This knowledge
of ourfehes is one of the moft necejfary and
ujeful parts of knowledge that we can fcek
after, and one would think the moft eafily
attainable j hecaufe the objett lies immediately
under our infpettion, and if we but attentively
view it, \YZ cannot fail of thoroughly under-
ftandingit ; and we cannot be impofed on and
deceived, unlefs we willingly deceive our-
felves. And yet how few are there who tho-
roughly know themfelves, or care and endea-
vour to do it. They fuppofe, that all is right
in the ilate of their paffions, or they don't
choofe to be convinced that there is any thing
wrong in them ; or they find a way to palliate
and excufe the very exceiibs of their paffions,
and miftake even criminal ones for fuch as
are natural and harmlefs. 'Tis much eafier
to let things go on in their common courfe,
than to be at the trouble of correifting and
amending them ^ and they are fo partial to
themfelves, as that they are not willing to lofe
the good opinion they have entertained of
themfelves, or to imagine that their habitual

courfe

Serm. lo. On keeping the Heart. 27 j

courfe can be difpleafing to God, or in the
final ifibe prejudici:;! to their true interefl and
happinefs. But this is a deceit of all others
the fiiofi danvcTCUs, and what a wife and pru-
dent man will take the moll: effedual care to
guard againft. Ke loves him^iclf, and cheriOies
a warm rational concern for his own v^^clfare ;
and for this very reafon choofes to be well
acquainted u'ith his own heart, that if upon
good inquiry he bath good reafon to conclude,
that all the aiTe(flions of it are good in their
nature, rightly diredcd, and kept under prcper
dilcipliiie and go^'ernment, he may cultivate
and flrcngthcn tbem, and fafcly enjoy the
fat'sfadinn that naturally arifes from it ; or
that if upon the review of himfelf be difcerns
any thing irregular or criminal in the flate of
them, he may have the opportunity of cor-
red:ing and amending it j that hereby he may
become altogether fuch, as the great author
of his nature would have him to be, and that
be may have reafon to rejoice and be thankful
to find that he alfo is in fome good mea-
fure, what be himfelf wiibes and endeavours
to be.

He will therefore be no ftranger to the
imaginations and thoughts that pafs through,
and abide in his heart, or that are didated by
the feveral affediions and difpofitions of it ;
becaufe according to the nature of them, and
the indulgence given them, the heart will be
denominated either good or bad. Out of cin
e'vil heart proceed evil thoughts, they are fuggelled
by fomicwhat wrong in the temper of it, and

VoL.m. T if

2/4 On hep'mg the Heart. Serm. la.

if they are harboured, and in the fcripture
language lodge or dwell in it, and are cherifhed
and indulged with pleafure, they flievv that
the moral temper and charader of it is ha-
bitually evil. And therefore we fhould ever
be upon our guard j that, though we may not
always be able to prevent their ariiing up in
us, for they will fometimes enter by furprize
and ftealth, and not only unbidden, but againfl
our confent ; we may immediately expel
them, as dangerous enemies of our peace, and
prevent their defiling the fancftuary of our
hearts, that fhould be kept facred to piety
and virtue. And indeed there is nothing more
unbecoming the character of a good man, or
that argues a more real depravity of heart,
than the voluntary admiflion of corrupt ima-
ginations, the cherifhing tliem in our minds,
dwelling on them with pleafure, and caufmg
them to pafs in review before us with fatis-
fa(ftion and approbation ; when all fuch fug-
geftions of a profligate imagination and cri-
minal appetites fhould be regarded with the
utmoft abhorrence. And there is no good
man, who ever recolleds the £nful indul-
gences of his pafl life, but he detefls both the
thought and thing, and reviews them with
humility and contrition of mind, and fecretly
but earneftly implores the mercy of God in
the forgivenefs of them.

As the moral charader of our adions takes

alfo its denomination from the ends and vtewsy

^ that influence and govern us, here alfo we

©ught to watch over our hearts, that they may

be

Serm. 10. On keeping the Heart, 27^

be fuch as we can juftify to our own ccn*
fcience?, fuch as may not depreciate our bed
actions, fuch as may inftamp a real worth and
excellency upon them, fuch as the great
fearcher of our hearts may approve, and fucli
as we ourfelves may own without (hame or
dejection at the laft great and impartial day 0^
our account ; all acflions materially good, are not
always good in a moral fenfe. The attendance
on the publick inilitutions of religion, and
even the private fervices of the family oxclcfcV^%
are for the matter of them good, are com-
manded by God, and may be made extreamly
profitable to thofe, who with a right difpoii-
tion of mind engage in them. But if our
view in thefe things is that we may be {^zx\.
and obferved of men, have their com.mend-
ation and applauie, may inlinuate ourfelves
into their efteem and confidence, and by their
friendliiip the better promote our worldly
views and interefts, this is fo far from beine
genuine and acceptable devotion, as that 'tis
deteflable hypocrify, and in the highefl: degree
offenfive to God. Or if we pradice the ex-
ternal duties of religion, by way of com-
penfation for real immoralities of life, and as a
iupplement to the want of, or our defecfls in
judgment^ righteciifnefs^ mercy, temperance, cha-
rity, and the government of our paffions, it ar-
gues the mod flupid ignorance or enthufiafm,or
deep corruption of heart, renders all fuch kind
of pretended devotions contemptible and cri-

* Matt. vi. ^.

T 2 minal

^7^ On keeping tie Heart. Serm. lO.

minal, and expofes men to a peculiarly heavy
condemnation. Charity may be given for
cJJenfation, or through the mere didates of
natural cornpnjjion and good humour •!•. In the
former cafe, it is wholly worthlefs and unpro-
fitable i in the latter, it is defective in moral
worth, as it wants a nobler motive to heighten
and compleat it, than the mere didtates of
conflitutional benevolence and goodnefs. Men
may jally' and practice bodily feverities, to
gain the charader of great m.ortilicaticn and
humilit3/, and felf denial, without real con-
trition, meeknefs, condefcenfion, and whilft
their hearts are full of fpiritual pride, bitter-
nefs, refentment, and hatred of their neigh-
bour J snd when this is the cafe, there is no
more virtue in thofe things, than in a fool's
going to the corredion of the llocks, or dif-
eiplining his back for his own or others diver-
fion §. Thefe three cafes are particularly
mentioned by our blefTed Lord, as inflances
of hypocrify and folly, as of no fignification
in the account of God, and that can intitle
no man to a reward from his goodnefs. It is
the f\me in all other inftances whatfoever.
Where the motives are low, felfifli or cri-
minal, whatever appearances of good the
adion may have, it hath the appearance only
without the reality of goodnefs j and what-
ever advantage it may procure the doers in
the prefent life, it is all the reward they are
ever to e.xped ; for felly cm never be recom-

t Matt. vi. 1. § Matt, vi." 17.

penfed

Serm. lO, 0?i kecpwg the Heart. 277

penfed by infinite wifdom, nor the fliadow of
piety and goodnefs pais on him for the genuine
body or fubltance of them.

How diligently therefore fliould we ivaich
over our oivn hearts t how intimately fl:jould wc
be acquainted with every thing that palles in
them, and how great a point of wilHom is it,
in all the duties we perform, and all the good
actions that we do, that we fuffer no un-
worthy views and motives to influence and go-
vern us. True religion is feated in the heart.
The very foundations of it are laid in principles
of truth, firmly believed, and habitually attend-
ed to. It conlifts in the exercife of the bed:
and worthieil: aifed:ions towards God. Re-
verence for his authority, fear of his difplea-
fure, the loving him for his goodnefs, the
dell re to refemble him, fubmiflion to his will,
truft in his power, hope in his mercy, and
the firm perluafion of his being a rewarder of
them that feek and ferve him throuo^h Clirift,
are the unalterable eflentials of it ; and all ex-
ternal ad'S of devotion that are not animated by
thofe principles, and didatedbythefe facreddif-
pofitions^ want the effential requifites of a truly
rational and fpiritual devotion. And as to all
afts of moral virtue, when they are performed
from a full convidion of their intrinfick good-
nefs, as inftances of obedience to God, in
imitation of Chrifl, and in hope of approving
ourfelves to, and being accepted of the Lord ;
they then become adtions of fubftantial virtue,
and genuine piety. And when we are con-
fciouG to ourfelves, that thefe are the difpofi-
T 3 tjons

2yS On keeping the Heart. Serm. lo.

tions that govern us, in all the great concerns
oF our lives, and the habitual motives that
influence us, in our whole condu<5t to God
and man, we have the fure evidence of our
integrity, and every reafonable ground of con-
fidence towards God. An heart purified from
all unworthy affedions, enlivened and ani-
mated by the promifes, habits, encourage-
ments and profpeds elTential to true religion,
is an habitation worthy the prefence and com-
forts of God. It pofiefies all the difpolitions
of true happinefs, fits men for the acceptance
of the befl of beings, and will finally fecure
them all thofe effeds of his favour, which
natural reafon can encourage the hope of, and
which are afiiired to us by the peculiar pro-
mifes of divine revelation.

SERMON

( 279 )

SERMON XT.

The Importance of keeping our Hearts
diligently.

Proverbs iv. 23.

Keep thy heart with all diligence^ for out of ii
are the iffiies of life.

T is I believe impoffible, in the pre-
fent ftate of things, and in the manner in
which we muft here converfe and live, fo to
guard our hearts, and maintain the purity and
order of them, as to prevent all irregularities
of imagination and thought from entering
into them, and keep ourfelves free of all thofc
cxcefles of our affedions and paffions, which
good men are never guilty of without regret,
and wife men always endeavour to fupprefs
and get the better of. So far indeed we ,,.
are happy, thatiwhatever is really involuntary, ^^^^.^,
is not our fin.)^ Whatever be the i\\oug\\is,i^ U '<-'
that contrary to cur own confent, force them-'^*'^;^
felves into our minds, by mere furprize, andr^^^'^
to which we are in no degree really acceffary,"^
we are no more accountable for, than we are
T 4 for

2 So 7 he Importance of Serm. if.

for the rovines of a delirium, or the monftrous
and abfurd imaginations, that are the frequent
effeds of a frenzy j and as to all involun-
tary ftarts of paifion, that are occafioned by
the mechanifm of our bodies, and the circu-
lation of our blood and fpirits ; that do not
L.<^\- proceed from flrengthened habits, and conti-
t4.iw nued indulgences : we can be no more cri-
^^ . 'minal upon account of them, than we are for
^ %^, the accidental throbbings of the heart, or the
^;J ^ tfUv. accelerated motions of the pulfe in a cold or
^4s^^' fever. Thefe things may eive us pain, and
'^''^Ai rc^nder necenarv the ufe of proper care and
Jata^K^ medicine to remove the diiordcr, but m nei-
ther cafe can confLitute us guilty before
God.

But though this be true, and a very com-
fortable coniideraticn to good men under the
necelTary imperfetiions, and unallowed infir-
mities of their prefent condition ; yet it is
no excufe for thofe twhrJ/oiveJ imaginaticiis^
that crowd into the minds of men, and dwell
therein as in their proper habitation ; which
owe their rife to a long cuffom of finning,
and an heart fenfualized by criminal indul-
gences y and if our paiTions are eafily in-
Bamable, and upon every occafion break out
into extravagant excelfes, as the confcquence
of contrad:ed and inveterate habits of vice
and wickednefs ; here we become guilty in
the nature of the thing, and in the eftimation
of God, our righteous judge. The plea of
human infirmity in inch circumdances can be
of no avail ^ for as habits are not natural, but

contracted

Serm. II. keeping cur Hearts diligently. 281

contraded and felf-wrought, they cannot have
the character, nor delerve the indulgence of
mere natural infirmities j which are iuch, and
fuch only, as are the efieds of natural con-
ftitution, and to \^hich we are unavoidably
fubjeit by virtue of thofe animal propenfi-
ties, which are infeited into, and infeparable
from the frame of our bodies, which we
bring into the world with us ; and not fuch
as befet, and prevail over us by our own
faults, and which we might have prevented
by a due care over ourfelves, and the con-
fcientious application of thofe means, to
which providence and grace have direded
us, to provide againft and fecure us from the
corruption of our natures, and the prevalence
of fenfual difpolitions and affedions.

Were we as careful of our hearts, as we
fhould be, much might be done to guard them
ao;ainil: the entrance of all thofe evil ima.^i-
nations and though^: s, which too often crowd
into our minds, and are the fparks that kin-
dle the fuel, which too ofren flames up, to
wafle and deftroy our integrity and peace ; and
when ihey enter into us by furprize, w^ithout
a] mod our knowledge, and contrary to our
confent ; we .n:!ay, by a due watchfulnefs
over ourfelves, at leaft hinder their abiding irj
us. VyI'e may expel them as troublefome
intruders, and choofe whether we will give
them any countenance or harbour. 'Tis
owing to great negligence and incaution in
this refped:,

That

2S2 ^he Importance of Serm, ir.

That men create within themfelves many
kinciL- of wants, to which nature and reality
nevei fijbjed: them, and which are purely
imaginary and artificial, the mere figments
of vanity, luxury and pride, which prudence
teaches them to guard againft, and of which
we fliould immediately diveft ourfelves the
moment we perceive them arifing within us ;
becaufe it once we give way to them, and
pofleis ourfelves with the imagination of their
reality and importance, they will neceffarily
excite within us thofe flrong defires of fup-
plying them, that we fl:iall never eafily ex-
tinguifh, and which will powerfully prompt
us to fuch meafures of gratifying them, as
are inconfiflent with all our greatefl obliga-
tions, and may involve us in difficulties
highly prejudicial to our bed interefls in time
and eternity.

If men would corjldcr the true ends of lifcy
and wherein confifls the right improvement
and real eniovment of it, they would not only
fupprefs all irregular defires after that fi<fliti-
ous, fantaftick kind of happinefs, which pof-
felfes the imagination, and feeds the hopes
of the generality of mankind, but dire<fl their
views to objecfls of fuch intrinfick worth, as
well deferve their purfuit, and which if ob-
tained will abundantly reward all their dili-
gence and labour in fecuring them. The
views by which men are influenced, and
the ends they aim at, in great meafurecha-
radterife their ad:ions, and denominate them,

in

Serm. ir. keeping our Hearts diligently. 2S3

in the moral fenfe, good or evil ; and there-
fore we ought carefully fo to obferve all that
pafTes in our hearts, as to cxtinguiih every
mean, unworthy view of life, every falfe
motive of acftion, and efpecially every crimi-
nal inducement in the direction of our con-
duct, and to cherifli and govern ourfelves
entirely by fuch confiderations and aims, as
may render our behaviour to God and man
truly rational and worthy, may inflamp a
real dignity upon our actions, and entitle
them to the approbation of our final
judge. ^

Habits of acftion, whether good or evil,
create a ftrong propenfity to them, and faci-
lity of doing them, and render them fo fa-
miliar and natural to us, as that we widi for
opportunities to repeat them, and cannot pre-^
vail with ourfelves to omit any inviting oc-
cafion of indulging ourfelves therein. This
fliews the 2ih{o\{xiQnQQcffity o^ perpetual watch-
fulnefs over our hearts, that we may not fuf-
fer any r.bfurd, irrational, and criminal habits
from taking poffefTion of them \ fince if fuf-
fered to grow inveterate, they will fubjed;
reafon and confcience, and every better {<i.rS^
of duty and intereft to their influence and
power j and becaufe the longer they are
indulged, they will grow the more obftinate
and incurable. And therefore, if upon a
review of the ftate of our heart?, we find
that any finful difpofitions and habits have
been contracfled by, and gained any afcendency

over

284 '^he Importance of Serm. ir;

over us ; we fliould immediately refolve to
extirpate them out of our hearts, and give
them no reft 'till we have broken their
power, and refcued ourfelves from the tyran-
nical influence of them. To be carnally
minded, in fcripture, is to be wholly under
the power of fenfual difpofitions and habits,
in oppofition to the Chriflian temper, and
fpirit of the gofpel ; and this car?ial mind is
expreflly declared to be enmity with God^ ir-
reconcileable with the purity of his nature,
and the great views of his moral govern-
ment; for that it is not fubjcB to the ivill of
God, neither indeed can be ; the will of God,
and the perverted will of an habitual finner,
being diredllv contradid:ory, and in a ftate of
abfolute oppofition to each other. And there-
fore the Apoille jurtly adds : That they who
are in the fleili, or wholly enflaved to fenfual
affections and paffions, cannot pleafe God,
i. e. are objedls of his high difpleafure ; their
temper and character are his abhorrence ;
and they are fo far from being the obje(ll:s of
his approbation, as that they mull: lland con- ■
demned at his impartial tribunal. An ac-
cuftomed linner, in whom all the habits of
vice are in full power and exercife, is in too
wretched and impure a condition, ever to ad-
mit the prefence of God, and the joys of
his fulvation. He is dcftitute of every difpo-
fition and genuine capacity for true happi-
nefs. His own reflections will never produce
the teftimony of a good confcience, and the

rejoicings

Serm. II. keeping our Hearts diligently. 285

rejoicings that flow from it. The fources of
pleafure from which he draws his fatisfac-
tions, are too grofs and polluted, ever to
introduce into his mind the fatisfadions that
flow from reafon, converfe with God, and
the confcioufnefs of piety and virtue j and
fo entirely different from, and in their na-
ture contrary to thofe that enrich and refrefh
the future world of righteoufnefs and peace,
that were he admitted to drink of them,
he could never relilh them, but would be
wretched and unfatisfied amidil: all the plenty
and fources of happinefs, even of Heaven
itfelf. Here the exercifes of religion are
difpleafmg and tedious to them ; they abfent
themfelvcs from them, becaufe they can
find no entertainment in the ufe of them ;
the very blefljngs that are afked in the fup-
plications of religious men to God, are not
fo much as the blelTings they deflre ; the
celebration of the divine rnajefly and per-
fedions, the fongs of praife, and the facrifices
of thankfgiving, in which true piety re-
joices, are, in their account, either the prac-
tices of fuperftition, or dull, infipid employ-
ments, in which they can bear no part,
becaufe the whole biafs and tendencies of
their hearts have a quite contrary direction.
And if thefe tendencies remain with them the
fame in another world, as they are in this ;
the fame averflons to the exercifes of piety
will continue there as here ; and in the fo-
lemn afcriptions of glory and honour to him,
that fits upon the throne, and the lamb for

ever

2 86 'iThe Importance of Scrm. ir.

ever, they would remain entirely filent, or
join in tiiem unwillingly and by a kind of
conftraint, and continue joylefs and unfatisfied,
amidfi all the triumphs and raptures of the
fons of bleilednefs and glory. Search thyfelf
therefore Chriftian. See if there be any re-
mains of wrong affec^Licns and evil habits,
that yet continue to influence thy defires and
actions. Purge out this old leven. So watch
over and keep thy heart, as to guard againil
every tendency of them to enfnare, and de-
file thee. Supprefs them in their firft be-
ginnings. Let every lefler and unpremedi-
tated iurprize and advantage they gain over
thee be recollefted with grief, indignation,
and abhorrence, excite thee to a moTe faith-
ful care of thyfelf for the future, and caufe
thee with affedion and fervency of mind,
to pray in thofe admirable words of the
Pfilmift: Search me y O Lord, a?id kiio'w my heart .
'Try ??ie and know my thought Sy and fee if there
be any wicked way in me, and lead me in the way
to cverlafing life *.

The beft of men, after all their mod: care-
ful infpecftion and watchful nefs over their
hearts, and notwithftanding the frequent vic-
tories they have obtained over all their paf-
iions and affedions, will find it difficult
enough to keep them in the perpetual order,
which they know 'tis their intereft, duty, de-
fire, and endeavour to do. But oh how
much harder a talk is it for men, who have

* Pfalm cx'xxix. 23, 24.

given

Serm. II. keeping our Hearts diVtge^iily, 287

given themfelves up to perpetual, unrc-
llrained indulgences of fenfe and appetite,
without refledion, and care to lay them under
any reftraint, and in whom theretoie the
habits of fin are confirmed and radicated,
and ilill continue in their full force and vigour !
How much harder a tafk is it, I fay, for iuch
perfons, to break the power of thefe habits,
to (hake off the chains and fetters with which
they have bound and entangled them ; fetters
to the fenfes not uneafy and galling^ but foft
and pleafing, and which they can fcarce
perfu.de themfelves, even to wi(h to be de-
livered from ; and which, when convinced
of the abfolute neceffity there is of renounc'ng
them and becoming free from the bondage in
which they held them, they know not how
to recover themfelves from, nor how to at-
tempt, nor by what powerful means to effecft
their own falvarion. And yet difficult as the
work is, it muft be done. Our everlading
happinefs depends on the fuccefs of it ; and
by a due watchfulnefs over our own hearts,
and a perpetual guard fet upon our paflions
and affedions, it may be finally happily ac-
complifhed. An abiding {t[\(Q of the necefilty
of doing it ; the entering into ferious refolu-
tions of immediately beginning it ^ the check-
ing thofe paffions in their firft rife and mo-
tions, that prompt to the ufual indulgences ;
the careful abftaining from all the occafions
and objedls that may lead and tempt them
to it ; and make imprcffions on the heart in
favour of it j the exercifing a deep repent-
ance

2 88 The Importance of Serm. if,

ance for having offended God, and injured
ourfelves, by the evil habits we have con-
tra(5ted ; the accuftoming ourfelves to ferious
reflccftion, and all thofe important confidera-
tions that religion offers to our mind ; the
cheridiing a real hatred and abhorrence of
foul of all cur paft linful gratifications -, the
exciting within ourfelves a due relifli for the
pleafures of reafon and confcience, of religiork
and true virtue -, a diligent ufe of all the
means of converfion, to which God by Chrift
hath direded us j and the affiflance of the
fpirit and grace of God, obtained by daily
fupplication and fervent prayer : Thefe things
will enable habitual finners to become fupe-
rior to all the greateft difficulties they have
to encounter with ; will fet them free from
the law of fin ; and enable them, though
once they cried out from a fenfe of their
danger : O wretched men that we are, who
fliall deliver us fiom the body of this death !
to triumph in the words of the Apolfle :
l^hanks be to Gody 'who gi'veth us the 'vic-
tory through jf/hs Chriji. And in order
the more effecftually to fecure this vidtory,
we (liouM

3. Gi've all diligence fo to keep our hearts.,
as io firerigthen and fortify them, by admitting
into them ^h^ proper guardians andfecurities of
our purity, peace and h;)ppinefs, andfurrender-
ing ourfelves wholly to their protecflion and
cuiiody. An ungarrifoned fortrefs is a prey
to every invader, and requires no difficulty to
reduce i and when thofe who have it in pof-

feffion

Serm. ii. • keeping cur Hearts diligently. 289

leffion have none to oppofe them, their pof-
leflion will be fate and unciifturbed. It there-
fore we would preferve our hearts free from
the invafion of thofe enemies of our peace
and happinefs, that enter only to defile and
deftroy, or get rid of them if they have
formed admittance, it mud be by introducing
thofe friendly and powerful guardians, that
will be able to proted: and defend them,
againd every hoAile atttempt, and eftetlually
prevent their ever gaining or retaining the fu-
periority over us. And

As the heart can never be wtW keot, and
duly governed without the powerful alllft-
ance of principles^ and xkiz firm belief of thofe
important truths on v/hich the being of reli-
gion, and the pracflice of -all moral virtue is
fnpported ; thele principles Iliould be rightly
underftood, their evidence clearly difcerned,
their im.portance fully attended to, and our
adherence to them ftedfaft and unalterable.
Confederations of prudence may fometimes
produce a decency of condud, and be a tem-
porary redraint from the indulgence of fome
particular bad habits and paffions. But it is
the force of good principles only, that can
reach the heart, that can flrike at the root
of bad difpofitions and affections, and enable
men to keep them under perpetual reftraint
and government. When once we are divefled
of thefe, or look on them with indifference,
as precarious in their nature, and defecflive
in their evidence and importance j the hearts
of men are immediately given up as a prey

Vol. III. U to

290 ^^^ Importance of Serm. 11

to evil thoughts, and all the meaneft and
vileft propenlities of their animal frames ;
and can have nothing in them to withftand
the power of temptation, and prevent their
being drawn in, to work out all iniquity with
greedinefs. Here therefore we iliould be pe-
culiarly watchful over our hearts, not to ad-
mit paffion and inclination to difaffecft and
prejudice us againft the principles of natural
or revealed religion ; for whatever plea of
excufe for their unbelief fuch may have, who
objeit to the fuffidency of evidence, after
fcrious enquiry -, yet certainly that infidelity,
which is ov/ing to the prevalence of corrupt
affedlions and paiiions, is infinitely abfurd
and contemptible, and renders men in the
higheft degree criminal and obnoxious* For
i^n^Q. and appetite can furnilh no rational
objections againjft truth, and all conclulionSj
in reference to what we are to believe and
do, drawn under their fuggeflion and influ-
ence, mud: be delulive in their nature, founded
en very incompetent reafons and motives, and
highly dangerous in their confequences.

As there are fome original natural fences t
implanted in our very frames, to fecure our
innoceney, and guard us againft the entire
corruption and walte of our minds, we fliould
labour wath the utmoft care fo to keep our
hearts, as that we may never lofe them^ nor
fuffer them to be trampled down and wafted j
for when thefe are broken up and deftroyed,
the heart becomes quite defencelefs, and
there is nothing left in it upon which the

beft

Serm. 1 1. keeping our Hearts dil gently. 291

beft principles and moft powerful motives can
fallen, fo as to have their proper efficacy and
force. There grows up with reafon, when
it arrives to any kind of maturity, a ftrong
conviction and fenfe of the certain and original
difference between moral good and evil, as
clearly difcernible, and as plainly apprehended,
as the difference between natural contrarieties,
light and darknefs, or fweet and bitter, or
pleafure and pain. There is before men are
corrupted by practice, and hardened by ex-
ample, a kind of fear and dread of entering
into the ways of vice, and efpecially of being
drawn into the commilfion of the areater

o

enormities and crimes of life. The great
Author of our natures hath cloathed us, 'till
we have divelled ourfelves of it by indulgence,
with a kind of native modefty, fcnfe of de-
cency, and the feelings of fhame and con-
fufion, that render the approaches to fm
ditiicult, and caufe men to ilart back at the
firll propofais of it, and rejed: the temptations
to it with abhorrence. The love of charadler
and reputation, and being well thought of
and efteemed by the wile and good, is almofl:
natural and effential to us as reafonable crca-
turs ; infomuch that he muft be a great
proficient in fin, and almoft divefced of hu-
manity, that can perfuade himfelf to become
indifferent to chara6ter, and wholly rcgardlcfs
of the opinion and fentiments of others con-
cerning him. The very powder of retlecftion
creates a confcioufnefs of our own aClions,
U 2 and

2^2 'The Importance of Serrrr. ir,

and every one finds himfelf accountable to
himfelf for his own conduct j and confcience,
if left in its natural flate, and before it is
hardened and feared by long contra(fted ha-
bits of wickednefs, not only acquits and
commends us when we do well, but ho-
neftly accufes, reproaches, and condemns us,
when our actions are contrary to obligation
and duty, fills us with uneafy fears and ap-
prehenfions, as the confequence of our tranf-
greffions -„ and frequently fo haunts and
purfues young pradtitioners in vice, v/hen
led by inclination and folly, they are firft
learning the way to guilt, and initiated into
the execrable myfleries of debauchery, as
that 'tis not 'till after many ftruggles and
perfecutions of confcience, they are enabled
to fupprefs it, to fubdue it to inclination,
and fettle down without remorfe, in the
way of fmners, and in the feat of the
fcorner. Now whilfl: the heart and mind is
pofTeffed of thefe powerful prefervatives
againft the infecftion of vice and folly, the
corruption can never be total, nor the con-
dition remedilefs and defperate ; and there-
fore we fhould fo continually keep and watch
over our hearts, as never to fuffer them to
be difpoffefled of thefe powerful and friendly
forces, which whilfl they are fuffered to
keep garrifon within us, will greatly affift
us in maintaining our liberty, in repelling
all hoftile invaders, and fecuring us to the
full enjoyment and firm pofTeliion of all

the

Serm. II. keeping our Hearts duigentiy. 295-

the immunities, advantages, priviledges and
bicffings of our reafonable natures. I need
only mention it, to fliew you the unfpeak-
able danger of his condition who hath loft
all fenfe of the difference between moral
good and evil, who is become fearlefs and
intrepid in the paths of fin, who hath put
off {hame, and is incapable of bluflMng at
the remembrance of the vileil and mod
diflionourabie offences, who hath thrown off
all regard to reputation and charadier, hath
entirely fuppreifed the dicftates of confcience,
or fo fteelcd himlelf, as entirely to defpife
and difregard them. That heart mud be- in
the moft defperate fituation of corruption,
which is thus defpoiled of thefe excellent
provilions of nature and providence for its
defence and fecurity, and that conduct be
equally vile and profligate, that is dilated and
direcfted by it.

As it is of great confequence to our wel-
fare and fafety, to prevent the entrance of all
corrupt imaginations and thoughts, or imme-
diately to expel them whenever they, un-
bidden, intrude upon us ; the beft way
of keeping the heart free from them in both
refpe<fl's, is to accujiom our (elves to confidcratiom
and refie5iions of a quite different nature ; fuch
as reafon may fuggeif, or the principles, ob-
ligations, and advantages of true religlca will
furnifli us with. Good and evil thoughts
cannot dwell together at the fame time in
the fame bread:. If we receive the one, we
U 3 muft

294 ' '^'^^ liiiportaitce of Scrm. 11.

muft rejedl the other, and there are no kind
of bad fuggeftions, that can proceed from
the heart, but may be counteradled and ex->
pelled by reflexions of a quite different na-
ture, which will ealily occur to thofe who
are duly acquainted and habitually converfant
with, the great things of true religion and
godlineJ's. This is one of the beft fecurities
againft the corruptions of the heart, and the
entrance and abiding of thofe evil imagina-
tions, which too often draw men into wrong
meafures of condud:, inconfiflent with their
prefent peace and final happinefs. Thus
fhall we be able to filence the clamour of
all falfe and imaginary wants, to correcft the
impulfe and cravings of wrong and impa-
tient defires, to dirpolTefs ourlelves of all
low, irrational, and criminal vievv's, and fe-
cure ourfelves againll: thefe firil: occafions
of iin, which excite and enflame the worfl:
pailions and affections of our minds.

As our pajjiom and affeBiojiSy according to
the nature of them, are the great motives
and fprings of acflion, there can be no bet-
ter way of keeping the heart from the pre-
valence of bad ones, than by rightly dircBing
all the natural ones, and introducing thofe
which are more excellent and worthy ; culti-
vating them with our utmoft care, and re-
ligniiig ourfelves wholly to their influence
and government. Our love and efl:eem
{liould be led to and terminated on the moil
deferving and amiable objects j our confidence

and

Serm. ii. keeping our Hearts diligently. 205

and truft built on thofe foundations that are
flable and permanent -, our fears regulated in
their exercife and degree, by the reality and
importance of the evils we dread -, our aver-
lions and hatreds limited to what only is
odious and deteftable j and our defires and
hopes, refpedlively reduced and encouraged,
in proportion to the intriniick worth of the
things they refer to, and the greater or lefTer
neceliity and importance of them to our
true happinels. Under this right diredlion
of our paflions, the contrary tendency of
them will gradually abate, and the exercife
of them can fcarce become irregular and in-
temperate. The natural paffions, in this view
of them, become real difpofitions of piety
and virtue, and are confecrated, fo as to be-
come the genuine graces of the fpirit of God.
The reverence and efteem that we cherifh
for God, the afFe<ftion and love that we
bear to Chrifl, the truft we place in the di-
vine perfedion, power, goodnefs, and pro-
mifes, the refignation that we exercile to
the will and fovereign difpofals of providence,
the regard we pay to truth and righteoufnefs,
the hopes we place on the chara(5ler and
mediation of Chrift, the promifes of his
gofpel, and the falvation and glory of the
world to come, the hatred we cherifli for
fin, the fear we cultivate of offending God,
and forfeiting his favour j all thefe and the
like difpolitions, are not new created affec-
tions, but new direded ones, or the original

U 4 ones

296 'Hhe Import aKce of Serm. ir.

ones newly biafTed, exalted, and enobled by
the objecfls on which they are terminated,
and which, when once they become habi-
tual and prevalent, fortify the heart in the
mofl: effentiai and effediual m .nner againft the
entrance and power of every corrupt and cri-
minal paffion whatever.

And in like manner, if we would keep
our hearts free from all irregular and cri-
niinal habits, or mortify and extirpate them,
if we have been fo unhappy as to contract
them j this can never be effed-ually done
but by the prevalence and influence of the
contrary habits of piety and virtue ; firft
begun under the diredlion of our Chriflian
principles, and ftrengthened and improved
by daily exercife and prai5lice. The heart
can never be diverted of pride, but by
jnaking it give waiy to, and cloathing it with
humility. Hatred and bitternefs of fpirit,
nothing can expell, but the fettlement of a
friendly and humane difpofition in the room
of it. Paffion and anger will yield to no-
thing but the growth of a meek and gentle
fpirit. Covetoufnefs is incapable of all cure,
but by the fole remedy of a prevailing
generolity. The habit of intemperance can
never be broken, but by the regulations of
moderation and fobriety. Every bad cu (lorn
yields only to its contrary ; and to fay all in
one word, every habitually wicked man will
continue fo, 'till he becomes an habitually
religious and virtuous one. This is the proof,

and

Serm. II. keeping our Hearts diligently. 297

and the only certain and convincing proof,
of a real converfion, without which all pre-
tences to it are hypocritical and dekiUve ; and
that heart can never be well guarded, and
rightly kept, which is not duly fortified by
elfablifhed and permanent difpolitions of
every thing that is truly virtuous and praife-
worthy ^ nor can the powerful tendences it
hath contra<fted to fenluality and vice ever
be overcome and expelled, but by fettled and
radicated propenfities to the practice of uni-
verfal rlghteoufnefs. This then fhould be the
care of every man that widies well.to him-*
felf, and defires to keep his heart pure and
uncorruptj to prevent bad habits from ever
poiTefiing him, or to free himfelf from the
influence of them if contracfled, to fortify
himfelf, and if I may be allowed the expref-
fion, to garrifon his mind with the united
forces of all thofe excellent habits of true
religion and moral virtue, which will effec-
tually fecure it from all the internal pro-
penfities to fin, and the fuccefsful influ-
ence of all external temptations to com-
mit it.

And finally, what (hould never be omitted
on fuch a fubjed:, as the preparattcn of the
heart in man is from the Lord, he who would
keep his own heart in fafety and peace, JJjouId
fecure the protcSiion of the divine power and
grace y by the moft jerious mid fervent fuppli-
cations to God ; for though a jnan may devife
his own way, it is the Lord who dire&s his fieps,
Prefumption and felf- confidence little become

the

298 'The Importance of^ ^c. Serm. 11,

the prefent imperfed: and frail condition of
mankind \ and he, who diffident of himfelf,
though not negle(5tful of his own duty and
fatety, Hves by faith in, and an humble de-
pendence on the promifed aids and affiftances
of his fpirit, is, upon the foundations of na-
tural and revealed religion, the moil likely to
fecure the pofTeffion of himfelf, and to keep
all the paffions and affedions of his heart
in that due regulation and order, as fhall
render them moft fubfervient to his prefent
ufefulnefs and comfort, and the fecuring his
final falvation.

SERMON

[ 299 1

SERMON XIL

All the Paths of the Lord are Mercy
and Truth.

Psalm xxv» io.

yf// the Paths of the Lord a^e Mercy and I'ruth
unto Juch as keep his Covenant and his Tejii^
monies.

IN the beginning of this Pfalm "David ac-
knowledges his dependance on God, ex-
preiTes his truft in him, and prays for the
prote(ftion, mercy, and gracious conduct of
God. To thee, O Lord, do I lift up my foul ^,
O my God J Itriift in thee -y. Shew me thy waySy
O Lord, teach me thy paths %. Remember not
my tranfgrefions : According to thy mercy remem^
, ber thou me §. And to encourage his hope in
the divine mercy and favour, he refleds upon
the effential goodnefs of God, and his love of
righteoufnefs, and from thence argues his
readinefs rather to inftru6l and teach even
fmners how to repent and reform, than to

* Verfe i. f 2. J 4. § 7.

deflroy

300 All the Paths of the herd Scrm. 12.

deflroy them for their tranfgre (lions. Good
and upright is the Lordy therejore he will teach
Jinners in the way || ; /". e. lead them by his pro-
vidence and word into the path of duty and
happinefs. Much more (hall the humble and
meek be the objecfts of his care, and favoured
with the kind inftrucflion which they need.
T^he 77ieek will he guide in judgment. The meek
will he teach his way *. All the methods of
of his providence towards fuch (liali be con-
dudted by mercy and faithfulnels, and all
finally contribute to their higheO: good. As
in the words of my text. All the paths of the
Lord are mercy and truths unto fuch as keep bis
covenant and his teflimonies \. l^he paths of
the Lord are the difpenfations of his pro-
vidence. All thefe iliall be mercy and truth ;
they ihall be ordered in great goodnefs, with
a kind and merciful intention, and confident
v/ith all the promifes of God, which he hath
made to the children of men. But then, they
fhill be mercy and truth only to fuch as keep
his covenant and teflimonies ; /. c. to fuch only
who acknowledge and fabmit to the obli-
gations they are under to God, by a regular
and conftant obedience to his commands. All
the paths of the Lord are mercy and truths unto
fuch as keep his covenant and his tefti monies. In
which words are thefe two parts,

I. A defcription of the charaSler of good
men. They keep God's covenant and his
teflimonies.

H Vcrfe 8. • 9 f 10.

II. Their

Serm. 12. are Mercy and 'Truth. 301

II. Their peculiar happi?2efs. All the paths
of the Lord are mercy and truth to them.

I. The Pialn^ft defer ibes the character of
good and pious perfons. T^hey keep the covenant
and tefimonies of the Lord. By the teftimonies
and covenant of the Lord is meant the fame
thing : viz. the divine law or will, fo'emnly
publiflied and teftified to mankind.

The word rendered tejiirncnies comes from
a root which lignifies to witnefs j and is attri-
buted to the laws or commands of God, be-
caufe of their folemn promulgation before
proper and competent witnefTes. Thus the
law from Mount Sinai was very awfully pub-
liflicd by the miniftry of angels, and in the
prefence of the whole camp of Ifrael ; God
teftifying or declaring his will by the inofl
evident and affeding figns. And under the
gofpel difpenfation, God teftified his pleefure,
and delivered the laws of his kingdom by his
only Son ; and after him by his infpired
Apoftles ; calling on the world to obferve the
folemn evidence and confirmation of the
truth of them, in the figns and wonders, and
miracles, and gifts of the Holy Gholl:, that
attended them. The teflimonies therefore of
God are thofe great and unalterable laws of
religion and virtue, which he hath publickly
declared and teftified to be agreeable to his
will, and folemnly ratified by his fupream
authority.

The covenant of God means, the conftitution
of religion determined and fettled by his
wifdom and mercy ; in which is particularly

explained

302 All the Paths of the Lord Serm. 12.

explained, and immutably fixed on the one
hand, what God experts from men as their
duty ; and on the other, what they may
exped: from God in virtue of his promife, as
the confequence of their fidelity in difcharge
of their duty. So that God's keeping cove-
nant denotes primarily, his faithfulnefs and
truth in accomplKhing thofe voluntary af-
furances, which he hath granted men, of his
favour and bleffing, in confequence of their
compliance with the terms on which thofe
affurances were given. And mens keeping
God's covenant mull: mean their performing
the conditions on which he hath covenanted
or promifed to beftow upon them the bleffings
to which thofe promifes relate ; which con-
ditions are, faith, repentance, and univerfal
piety and virtue. So that the fame laws of
God, which are called his teftimonies, are
alfo farther reprefented under the notion of
God's covenant by the Pfalmifl: ; for thefe
two reafons : Becaufe they are an eflential
part of the covenant which God hath gra-
cioufly entered into with mankind ; God
having made them the unalterable conditions
of his final favour and acceptance,and of thofe
invaluable bleffings he hath been pleafed to
grant us the promife of. And becaufe farther,
'tis the unqueftionable duty of all perfons, to
enter into this part of God's covenant, by pro-
mifing and performing an univerfal conftant
obedience to his will, as manifefted and re-
vealed to them. Hence it is that obedience to
God's command, and keeping his covenant,

are

Serm. 12. are Mercy and T'ruth. 303

are in the facrcd writings equivalent terms :
Thus God himfelf fpeaks to the people : If

ye will obey my voice indeedy and keep ?ny cove-
nnntSt thenJJ^all ye be a pecidiar treajure to ?ne*.
And David defcribes the mercy of the Lord to
be from everlajiing to everlajiing^ tofuch as keep
his covenant^ and remember his commandments to do
them. And on the contrary, to difobey the
will of God, and violate his flatutes, is to
break God's covenant. If ye will not hearken
nnto me, and will not do all thefe commandments^
and if ye fall defpife my flatutes, or if your foul
abhor my judgments, jo that ye will not do all my
commandments, but that ye break my covenant :
Then will I jet my face againjl you ''\. And that
God's covenant doth not mean only, what
God engages to perform in favour of men,
but what he commands them to do in obe-
dience to him, is expreflly afferted ; for thus
faith Moj}s to the people : He declared unto you
his covenant, which he commanded you to perform ,
even ten commandments, and he wroW them upon
two tables of fione %- And therefore to enter
into God's covenant, is not only to accept of
God's promifes, but to bring ourfeh'es under
folemn engagements to do whatfoever God
hath commanded us, as the neceiTary term -
of our having a fliare in the bleffings promifed.
Thus Mofes : Te fafid this day all of you before
the Lord your God § — that thou (l:ouldeft enter
into covenant with the Lord thy God || — leaf
there Jhould be amongfl you man or woman, or

* Exod. xix. q. f Levit. xxvi. 14, 15. J Deut. iv. 13-
^ Deut. xxix. ic. !! 12.

tribe.

304 -^^^ i^^ Paths of the Lord Scrm. 12,

tribe f 'wbofe heart tiirneth away this day from the
Lord our God, leajl there Jhcidd be amongji you
a root that beareth gall and bitternefs *. And
he who cheriflies this bitter root, and whofe
heart tnrneth away from God, doth not enter
into covenant with him, but rejeds God's
covenant ; and fliould fuch a one blefs himfelf
in his heart, faying, I f]:all have peace, though
I walk in the imagination of 7ny heart, to add
driinkennefs to thirji -f- ; 'tis an impious pre-
fumption, and God hath declared that he will
not [pare him, but blot out his name from under
heaven %.

From thefe paflages it appears that the de-
fcription in my text, of thofe who keep God's
covenant and his teflimonies, is a defcription
of thofe who fblemnly engage and covenant
to obey thofe commands of religion and vir-
tue, which God hath teftified or declared to
be the ftanding and unalterable terms of our
obtaining thofe bleffings which he hath fo-
lemnly covenanted or promifed to beilow on
them J and who fliithfully perform this their
covenant eno;asement with God. And

Under the Jewiili difpenfation, thefe laws
of religion and virtue, which are the {landing
immutable laws of his kingdom throughout
all nations, and periods of time, as they were
publi filed with great marks of authority and
majefty ; fo all the profperity of the nation
was made to depend on the regular obfervance
of them ; the higheft favours were promifed

• Deut. xx\yi. 18. f '9 X 20.

to

Serm. 12. art Mercy and 'Truth. 305

to obedience, and the violation of them
threatened with the fevered penalties. And
with relpcdt to particular periens, we fiiid the
infpired Pfalmiil conftantly and invariably
reprcfents piety and virtue as indifpejifibly
neceliary to the protcdion, guidance, fupport,
and acceptance of God. 1 hus in the Pfalni
w^here my text is. The ineek ivill he guiae in
judgment : the meek ^ivill ke teach his 'way "^•". JVhat
man is ke that feanib the Lord f Jriim f!:all he
teach in the 'way that he fiould chccje "^. 'The
J'ecret of the Lord is 'with them that fear
him ; aJid he 'will fhcw them his covenaiit J.
And with refped: unto hinafelf he prays. Let
integrity and tiprightvejs preferiae me. For I
'wait onihee §. Let me by this fecure that pro-
tedion and blciiing, which I humbly and
heartily pray for from thee.

Under the ^r/^v7, obedience to the laws of
God, in the regular and conftant pradice of
religion and virtue, is made the imalterahlc
condition of all the benefits of redemption ;
the bleiTings of the new covenant ot grace
being abfclutely confined to fuch who cleanfe
themftlves from all iniqtdty^ and labour to perftSl
hcUnefs in the fear of God. The great com-
prehenfjve bleffing Aipulated on the part of
God, in the covenant he hath made with us
by Chrift is : / 'will dwell in them^ and 'walk
in them j ajid I 'will be their God ||. The fettled
condition of this ineflimable priviledge is.
They f]:all be my people. Wherefore come cut from

Verfe g. f 12.

X 14- § 21.

!l 2 Cor. vi. 16.

^OL. III.

X

amongfl

^oS All the Paths of the Lord Scrm. 12.

among ft them, and he ye feparate, faith the Lord,
and touch not the unclean thing : And I will re-
ceive you, and iviil be a Father unto you ^ and ye
Jhall be jny Jons and daughters, faith the Lord
Ahnighty *. A proper covenant in its nature
is reciprocal^ and neceflarily implies mutual
obligations on the contracting parties. The
voluntary promiie of God, which he hath
obliged himiblf to perform, is to be a God
and Father to us. But then the obligation
depends on this, that we become his people,
by feparating ourfelves from the corruptions
and vices of a wicked world, and yielding
ourfelves up to the practice of hoi inefs. Then
God will receive us as his people, and blefs
us as his children. And without our coming
under this obligation, we have no part in the
covenant of God, nor any folid claim upon
his mercy and faithfulnefs.

This is the plain and natural account, why
the great duties of religion and virtue are
called God's covenant and teftimonies, becaufe
he hath folemnly proclaimed them to be the
ftanding unalterable laws of his kingdom,
hath inferted them into his covenant of
grace and mercy with mankind, hath made
all the feveral promifcs of his covenant in
Chrift abfolutely to depend on them, and
commands and experts from all mankind
that they fliould heartily and willingly come
under thefe obligations, and in all parts of life
a<5t anfvv^erable to them.

• z Cor. vi. 17, 1 8.

The

Serm, 12. are Mercy and Truth. 307

The charadler then of a truly good man,
and a fincere Chriilim, is one who from a
firm belief of the being and perfections o^
God, and a ferious, confcientlous regard to
his authority ; from a firm perfuafion of the
truth of Chrift's charader, as the melTen^er
of God, and the author of eternal faivation ;
and from a fincere grateful acceptance of
the promifes of God, and dependence on his
mercy through him, keeps God's covenant
and tefti monies ; who acknowledges the wife
conftitution of this covenant, the reafonable-
nefs and excellency of thofe eternal laws of
truth and righteoufnefs, which are inferted
into it, and become an eflential part of it ;
who from afenfeof duty brings himfelf un-
der the moft folemn promifes of obedience j
whofe habitual care is to anfwer thefe facred
obligations from a full convi(flion of the in-
difpenfible necefiity thereof, to his having
an interefl; in, and folid claim to the pro-
mifed bleffings of eternal faivation by the
Lord Jefus Chrifi: j whofe regard to the laws
of God and righteoufnefs is u?iiverfal^ ex-
tending to the whole compafs of commanded
duty ; cbearful and unlUngy arifing from an
intire approbation of the will of God : cc72-
Jiant a?id perfevering, reaching to every condi-
tion, and even to the end of life : Who,
though he is fenfible of human infirmities,
allows himfelf in no habitual courfeof vice;
whofe errors are his burthen and prief -,
whofe repentance for every deviation from the
rule of hio duty is genuine and fincere, and
X 2 manifelkd

3Q^» All the Paths of the Lord Scrm. i2i

manifelled by a {lrid:er guard over liis tem-
per and conduifl for the future. In a word^
he is one, who maintaining a fenfe of God's
authority and Chrift's love upo!\ his heart,
and defiring above all things to be approved
and accepted by him through Chriff, and to
become intitled to the bleffings of the ever-
lafting covenant by him , purpofes and re-
folves on an univeriM conffant obedience, and
gives the fubftantial proofs of his fincerity in
this refped:, by continually abounding in all
thofe fruits of rightcoufnefs, which are by
Chriil Jefus to the praife and glory of God
our Father. This is the perfon who is fled-
fafl in God's covenant, and to whom all the
ways of the- Lord (hall be mercy and truth.
This leads me

II. To the fecond general, which is to
coniider the peculiar happincfs of fuch perfon^
as reprefented to us by the Pfalmifl: in thefe.
words of my text : y^ II the paths of the Lord
are mercy and truth. And they teach us the
following things.

I. That fuch as keep the covenant and
tefti monies of the Lord are in a peculiar and
j^ffaW manner the cbjetls cj his care, and for
whofe v/elfare and happinefs he is more im-
mediately and tenderly concerned. This is
frequently afferted by divine revelation. Thus
the eye of the Lord is upon them that fear him,
upon them that hope in his mercy * : viz. to
obfervc and guide, and keep them in all their

* Pfalm xxxiii. 18.

u^ays.

Scrm. 12. are Mercy and Truth. 3159

'Ways. And again. The righteous Lord loveth
right eonf?jcfs ; his countenance doth behold the up-
right -f-, i. e. with peculiar pleafure and
approbation.

And this is highly confonant to the foundeft
principles of reafon. For though it be cer-
tain, that God hath a real afi^edlion for, and
wiflies well to all mankind, as they are his
creatures^ and his childre?i by creation j yet
juch is the perfedion and abfolute recftitude
of his nature, that he cannot approve and de-
light in fuch of them, who debafe themfelves
by criminal indulgences, and thereby render
themfelves deftitute of that divine image, that
moral refemblance to himlelf, which is their
chief glory, and their only ioundation tor a
lliare in the divine efteem and complacency.
No. The approbation and difpleafure of
God follows from, and is ever fuited to the
moral charader of men ; and the fame un-
fpotted purity of his nature, muft always and
every where render fin his abfolute averfion,
and fecure to an unfeigned piety and virtue
his finceied: afttdion and acceptance. And
the certain, undeniable confequence from this
is, the exercife of a peculiar care and pro-^
vidence over the righteous and good ; for the
aiTedion which God bears towards them
is not ■ an impotent or indolent pafiion,
but an affection produdive of its proper
effeds, and which manifefts itfelf in real and
fubflantial inftances of benevolence and good-

I Pfalm xi. 7.

X J nefs

3IO All the Paths of the Lord Serm. 12.

nefs. So that they who are confcious to
themfelves of their integrity in religion and
virtue, have all the realbn in the world to
allure tbemfelves of a continued intereft in
the friendlhip of God, and of fuch.a pecu- ^
liar and diftinguifliing fhare in his eftecm
and love, as the reft of mankind never
can have, nor reafonably claim or hope
for. And

2. As the proof of this, all the iL-ays of
God tou-ards them JJ.all be mercy. He will
take them under the peculiar care and protec-
tion of his providence. As all the great con-
cerns of their lives are fubje(5t to his difpofal,
he will conduct them for their benefit, and
make them in the final iffue turn out to their
advantage. Mercy and goodnefs fhall follow
them all their days.

With refpedt unto temporal bleflings, the
truly good may expedt fuch a fliare of them
as they really need^ and as will be bcjl conducive
to ih€\v final happinefs ; and ihould God grant
them more than this, fo much of worldly
profperity as would prove a fnare to them,
and draw them into deftrud:ive courfes, this
would not be a way of mercy, but of real '
difpleafure and indignation. And methinks
this Ihould be a confideration, that fliould
form our minds into a ftate of the moft
perfedl contentment, under any of the dif-
ad vantages of the prefent ftate to which we
may be fubjedt. Let but the Chriftian al-
low this, v/hich is equally certain from rea-
fori and revelation, and he could not fail of

being

Scrm. 12. are Mercy and ^ruth. 31 r

being eafy : The God whom I ferve is per-
fedly acquainted with the whole chain of
caufes and effects. He fully knows the par-
ticular inclinations, paffions, and appetites
that poflefs me. The objed:s that would
excite them, and lead them into criminal
excelTes. He forefees what in fiances of
worldly profperity would betray me into lin,
and finally ruin me ; that this particular
blefiing I am fond of, and Ibmetimes repine
for the want or lofsof, it would render me in-
different to religion and virtue, diraffe(5l me to
my fupream happinefs, and inai-ce rne care^*-
lefs in the purfuit of my eternal falvation.
And do I therefore wonder that 'tis denied
me ? Is not the great engagemeijt of his
covenant with me, that all hiS ways towards
me {hall be mercy ? But would it be a pro-
ceedure of real mercy, to heap on me iuch
degrees of profperity in the prefent world,
as would ruin and deftroy all my expecta-
tions in a better ? No. Let mercy puribe its
own courfe, and let nothing ever be vouch-
fafed to me, that is inconfiftent with the pur-
poies of the divine mercy in my eternal fal-
vation. This is the reafoning of a truly
wife and religious mind, that thinks rightly
of God, and widies well to its own heft
intereft.

However, the favours of God's external
providence are frequently multiplied upon
good men, as a prefent reward of their piety
and goodnefs. He crowns their dili2:ence
with fuccefs, and gives them not only the
X 4 necef-

312 All the Paths of the Lord Serm. 12.

necefijries, but the conveniences of life. In
circumflances of doubt and difficulty he di-
redts their path, and teaches them to prder
their affairs with difcretion. In times of dan-
ger he protects them with his favour as with
a fliield, and gives his angels charge con-
cerning them, fo that no evil hath power
to hurt them. If diftempers befall them,
he (liews his goodnefs in healing their dif-
eafes, and cauies them to return to life and
health, that they may praife his name. In ^
word, as he bears them a fatherly affedion,
and rejoyceth to fee them happy 1 he
oftentimes fo overrules all his difpenfations of
providence to them, as (hall mod effedu-
ally conduce to the increafe and eftablifh-
ment of their prefent comfor|: and ptof-
perity.

But as profperity hath its fnares, and men
are not always able to bear it ; God is of-
tentimes pleafed to fuffer thofe who keep
his covenant and teftimonies, to fall into
many, and thofe fevere and burthenfome af-^
flj(^l:ions. Now the way of God, even in thefe
aSicftive providences towards his people in
mercy. For 'whom the Lord Ipvelh he ckcjlencth^
end fcoiirgeth every jon 'wbon he receivcth *. 'Tis
through the didlates of mercy and love tl'sat
he permits their befalling them. Was he
indifferent to their welfare, and unconcerned
about their happinefs, he would fuffer them
to go on, without ever interrupting their flow

* Ik'b. xii. 6.

of

Serm. 12; are Mercy and 'Truth. 3^3

of worldly profperity, cr endeavouring to
bring them, by gentler chaltifcments, to
remember themfelves, their duty, and their
falvation. But as he hath fet his heart upon
them for good, rather than fufFer the world
to ruin them, and permit them to go in an
habitual courfe of wickcdnefs and vice, he
will vifit their trafifgrtf/ions with the rody
and their iniquity ivith Jiripes ; thus like an
indulgent parent chaffcening them for their
profit, that they may be partakers of his ho-
linefSf and that their aJfU^ions may yield
them the peaceable fruits of right ecu fnefs.
This is the kind and friendly view of the
mercy of God in the trials he permits to
befall the righteous and good.

And as their afflictions are the appoint-
ments of unquefticnable mercy, in the great
intention and view of them ; fo there will
be farther proofs of mercy in the circiim-
fiances, degrees^ and duration of them. They
will be fuch in kind, as God knows we are
bell able to bear, or as are moft conducive
to exercife thofe graces wx are mofl defeiflive
in, to preferve us from thofe fnares we are
mod: endangered by, and to reform us from
thofe particular lins we are moft fubjed to
the commiffion of. Perhaps we think the
prefent burthen we labour under to be pe-
culiarly fevere. But yet perhaps 'tis the only
one we could have fupported with decency,
or that in the end would have proved me-
decinai and healing. Other kind of afliic-
pons might have driven us farther from God,

rendered

314 -^^l i^^ Paths of the Lord Serm. I2»

rendered us impatient and intractable, or
failed of the cure which the mercy of Hea-
ven intendethby theai. Beftdes, the mercy of
God appears in his readinefs to yield men
the comforts and fupports which they need
under them. If our affliiflions are heavy,we
may pray for, fo as to obtain grace to help
us in the time of need , fuch meafures of
grace fliall be fully fufficient for us ; fuch
firength from God as Jlmll be made per~
fedi in our weaknefs. So that the aids of
Heaven fhall be proportioned to our trials,
and the confolation of God abound towards
us for our fupport.

And, finally, if we are wife to comply
with the defign of them, and when the ends
of God's mercy in fending them is anfwered,
we have reafon to exped: that God will put
an end to them, and gracioufly find a way for
our efcape out of them. For God doth not
ivillingly affitl or grieve the children of men,
or take pleafure in their diftrefles. And
therefore as he never afflicts us but when
there is need, either to promote his own
glory, or our profit ; fo there is reafon from
the wifdom and goodncfs of God to reft af-
fured, that when the defign of goodnefs in-
tended by them is fully anfwered, there fliall
be a final period put to them ; either by the
affliction's entire removal from us, or by the
abatement of the painful {^Vi^Q of them, oi
by our removal from the afflicftion into that
blefi^ed world, where we (hall enter into the
reft of God, and enjoy the promifcd reward

of

Serm. 12. are Mercy and 'Truth. 315

of our faith and patience. So that in every
view of the affliction of the truly righteous
and pious, they have reafon to acquiefce in
them as the appointments of real afFed:lon
and goodnefs ; and in whatfoever circum-
ftances they are, or can be, to comfort
themfelves with this confederation : All the
paths of my God towards me fliall be maxy
and love. And, laftly,

3. They fliail be all of them confident
with the truth and faithj'ulnefs of God. The
truth or faithfulnefs of God is often fooken
of in Scripture as an encouragement to the
upright and good. O Lordy thou art a God
full of compajjion and gracious^ longfufferingy
and plenteous in mercy aiid truth *. And in the
New Teftament. Faithfid is he that calkth
you, who alfo will do it -f*. Now this truth
of God plainly refers to his covenant en-
gagements with his people, or to his promifes
of mercy and grace in which he hath caufed
them to hope. And when the Pfalmifl: af-
fures us, that all the paths of the Lord f jail be
truth to them that keep his covenant, he means,
that God will abundantly make good all his
kind alfurances in their behalf, and fo con-
dud: all the methods of his providence to-
wards them, as fhall mod effedually conduce
to make them partakers of the bleffings pro-
mi(ed. Some promifes to the upright and
faithful are more abfolute and exprefs : Such
as the pardon of their fins, their acceptance

* Pfalm Ixxxvi. 15. f 1 Thef. v. 24.

to

"316 All the Paths of the Lord Serm. 12.

to favour, their fupport under temptation, the
comforts and afiiilance of his holy ipirit,
and their prefjrvation by his power through
faith unto falvaticn. Thefe are blefiings ab-
folutely conneded with virtue and piety, and
as God himfelf hath thus gracioufly con-
iie6led them, he hath through an abundant
condefcention and goodnefs, given every faith-
ful Chriftian an humble yet ftrong claim upon
himfelf, and they may plead even the jiiftice
and faithfulnefs of the great and blefltd God
for performance. For God is not a man that
be Jhould lye, nor the Jen of man that hefiould
repent. And how much furer a ground of
comfort are fuch abfolute affarances as thefe
from the beft of beings, than if we were
left to the mere reafonings of our minds in
cafes of fuch importance as thefe. I acknow-
ledge that reafon would give fome ground for
fuch expevflations of good men ; but full cer-
tainty, io as to exclude all doubt, muft de-
pend upon proniife and adual engagement.
And therefore in proportion as certaiiity ex-
ceeds conjedture, and aiTurance is better than
the higheil probability, fo much ftronger
muft the encouragemeiU be which proceeds
from divine revelation, than any that could be
given us by unaiTifted reafon.

There are other promifes, as to which
God hath left himfelf more at liberty, and
the performance of which depend on his
pleafure and wifdom, and from which men
have no abfolute claim, any farther than as
the granting them is confident with, and

con-

Serm. 12. are Mercy and 'Truth. 317

contributes to the more effedually fulfilling
thole divine engagements which are pofitive
and exprefs. Such are all the promifes of
worldly favours and bleffings without ex-
ception ', bleffings which are not in their
nature elTential to our true happinefs 3 and
which oftentimes, were they given in abun-
dance, would prove fuch llrong temptations
even to good ir.en, as would probably caufe
them to forfeit the nobler bleffings abfolutely
connedted with lincerity and fidelity. And
therefore the fame truth and faithfulnefs of
God that oblige him to perform the promifes
he hath given us a certain claim to, the
fame kindnefs and mercy of God from which
the promifes of pardon, grace, and eternal
life proceed, lead him to withhold from us
all thofe inferior bleffings, which we could
not enjoy with fafety, and of which the grant
would prove prejudicial to our highell
eternal interefl:. So that even afHidions
themfelves, when they become necefiary to
reform, quicken, exercile, and preferve the
truly good, as they are arguments of the di-
vine benevolence and care, fo are they the
folid proofs of the divjne faithfulnefs and
truth. For all the paths of God are faith-
fulnefs and truth, to them that keep his cove-
vant and teftimonies.

How flrong an encouragement doth this
fubjett afford us, for fidelity in the covenant
of God, and care to obferve the divine te-
ftimonies. Would any thoughtful perfon,
who confiders his dependance on God every

moment

31 8 All the Vaths of the Lord Serm. 12.

moment of his being, the terrors of his an-
ger, and the comforts of his favour, be ex-
cluded from a fliare in the mercies of his
nature, and the promiies of his covenant in
Chriil: ? Would we have the paths of God
towards us all anger and feverity, and in-
ftead of enjoying the pleafing light of his
countenance, difcern nothing in him but
awful frowns, and the marks of his difplca-
fure ? Would we be willing to have the pro-
vidence of God fet itfelf againft us, and all
the methods of it confpiring to render us
wretched ? Is there not fomething infi-
nitely pleafing in the thought of having
an interell in the eternal and unchangeable
mercies of God, and folid claim, for the'
mod valuable bleffings we can wifh or want,
upon the divine veracity and juftice ? This
is the fure priviledge of thofe only who
keep the covenant and teflimonies of God.

And are we confcious to ourfelves, that
this is our conftant endeavour and care, what
folid ground have we for fatisfaition and
peace, and with what intire chearfulnefs may
we commit the care of all our concerns in
well doing to the conduct and difpofal of
God's providence ? We have not only the
mercies oi God's nature but we have more.
We have covenant engagements, we have
folemn promifes, to plead and urge in our
behalf, for every blein ng we really need.
God himfelf hath alTured us by immediate
revelation, and the manifold experience of
the truly good, that all things fliail be mer-
cifully

Scrm. 12. are Mercy and ^ruth. 31^"

cifully over-ruled for our benefit, and con-
tribute to our final acceptance and falvation.
And are not the promifes of the God of
truth to be depended on ? Should we repine
at any thing that he orders, when 'tis an
orderance of mercy, and in purfuance of the
promifes of his unchangeable grace ? No.
Truft in him at all times, ye righteous, and
let his word be the foundation of your cor^-
flant hope. For though the Heavens may pe-
rifh and wax old, his word is a tried word,
of which not a tittle (hall pafs away, without
its full accomplifhment.

SERMON

^20 Chriji the Friend Serm. 131;

SERMON XIII.

Chrift the Friend of his obedient
Difciples.

John xv. 14.

Te are my Frtcjids if ye do whtitfoever I am"
m and you.

T is efteemed, and not without reafon, a
very high honour and priviledge, to be
numbered amongil the friends of perfons
of great eminence, rank and ftation ; and
there can fcarce be any character of higher
diftinftion and dignity, than that of being
the friend of the king ; the being owned and
rep-arded by him as fuch. The wife man re-
prefents it in this view, when he fays : He
that loveth pure?2efs of hearty for the grace of his
lips, the king fall be his friend *. /. e. Inte-
grity and candor of difpofition, and a graceful,
poUte converfation, have fuch powerful charms
in thera, as will infinuate themfelves into
the minds of kings, and almoft irrefiflibly

* Prov. xxii. 1 1.

fecure

Serm. 1^^, of his ohedlent Difciples. g^i

lecure their friendfliip. The Apoftles of our
bleiTed Saviour, as well as the reft of the
Jews, expeded that their mafter would be
•as the Meffiah, a temporal prince, and that
they fhould enjoy peculiar advantages under
his government, and be exalted above others
by the honours that (hould be conferred on
them. And our Lord in my text afTures
them, that he would take them into the
number of his friends, if they would obey
his commands, and diftinguifli them as fuch
by the favours he vouch fafed them. An ad-
miflion into the counfels of princes, and the
fecrets of the cabinet, is a peculiar mark of
the royal confidence and favour, and adds
dignity to nobility and ftation. And in allu-
iion to this, our Lord tells his Apoftles in
the verfe after my text : Hencejcrth 1 call you
?wtfcrvantSj for the fervant knoivs not nvbat his
Lord doih. But I have called you J r lends ; for
all things that I have heard of my Father, I
ha^ae made hiown to you * : 1 have led you
into the fecrets of my commiflion from God
my Father, and thereby treated you as my
companions and intimate friends, and not as
fervants, who are not intruded with the
counfels and fecret views of their mafter ;
whofe bufinefs is to obey orders, and not to
enquire the reafons and motives of them.

But though our blefled Saviour honours
his faithful difciples with the charad:er of
friends, , he did not thereby intend to cancel

* Verfe ij,

VoL.lIL V their

^■2 2 Chrijl the Friend Serm. igv

their obligations of fubmiffion and obedience
to him. Thofe whom earthly princes ho-
nour with the chara<!:l:er of Jriend& do not
ceale to be their fubjeBs and Jervants ; and
the higher they Itand in their mafler's fa-
vour, and the more diftinguifliing marks of
confidence and friendlhip they are treated
with, they are bound to greater fidelity in
their flations, and to exert themfelves with
proportionably greater diligence in executing
their commands, and fupporting their autho-
rity, their honour and interef!:. And there-
fore our Lord, when he tells his Apoftles,
that he would not treat them as fervants fo
much as friends ; yet lets them know, that
the very condition of his friendfiiip to them,.
was their obedience to his commands. Te
are my friends, if ye do whatjoever I com-
viand you.

He here evidently alTumes the characfter
of their Lord and Majier, afTerts his right to
command, and their obligations to obey, and
to obey him in every thing he commanded
them. The friendfhip between Chrift and
his difciples is not that which fubfifis be-
tween equals, but between perfons infinitely
different in rank, dignity, and perfedion %
which doth honour to them, and from
whence no real benefit, or accefiion of dig-
nity can accrue to him y which arifes fulely
from his condefcenfion, and from no previous
merit and worth in them j and which though
it introduces them into the mod valuable pri-
^iledges, and hath conneded with it the

• • mofl

Serm. 13. of his checUent Difdpks. 325

moft valuable and durable bleffings, yet abates
nothing of the diftance between them, di-
miniilies nothing of his lupream authority
over them, admits them into no indecent
familiarities with him, allows of no ne,g-
led:s of veneration and homage to him, nor
exempts them from any fingle inftance of
obedience to him. His commands are all
facred to every one that he honours with
his friendlliip, and they count it their hap-
pinefs as well as duty to obey them.

Many were the commands which our blefTed
Lord gave to his Apoflles, and thofe who
attended him during the exercife of his
miniftrv on earth ; not relatincr to ceremo-
nial obrervanees, and external rites and forms
of religion, of which there is little or nothinp-
to be found in any of the infirudions which
he delivered to his hearers ; but to the ereat
and weightier matters oj the law of God ;
the love of God with a/l the heart, the love of
mir neighbours as ctirJelveSj the regulation of
our paffions and defires, the exercife of all
the worthieft affe'Slions of human nature, and
the bringing forth all the amiable and ex-
cellent fruits of righteoufnefs and true holinefs.
This muft be laid in honour of the precepts
of Chriftianity, and the doctrines of its great
author, that they are comprehenfrce of the
njohole of true religion and real virtue, in their
inward difpoiitions, the external duties re-
quired by them, the facred principles that
excite to and animate them, and all the ra-
tional and weighty motives, that are necejTary
Y 2 to

324 Chrijl the Friend Serm. i^J

to fupport the pradice of them. They ex-
tend to all ranks and conditions of men, to
all their various ftalions and characters, to
all the feveral relations of life they bear, to
all the different changes, periods and cir-
cumftances of their beings, infcmuch that it
is not pofTihle to add a fingle precept of
religion and piety, that hath any foundation
in truth and reafon, that is not plainly
comprehended in the commands of Chrift,
or taught by his Apoftles, under the diredion.
and inlpiration of his holy fpirit.

As thefe commands of Chrift are all of
them enforced by his authority, and are the
precepts of the eternal God by him ; as they
are commands of immutable truth and
righteoufnefs ; all calculated to promote the
happinefs of thofe who obey them, and
are neceffary to the approving ourfelves the
genuine difciples of Chrift, and the faithful
fubjedis of his kingdom, our obedience to all
of them is exprefTly required, and indifpeniibly
necelTary to our becoming the friends of
Chrift. Te m-e my friends if ye do whatfoever
I command you. Faith gives no priviledge or
difpenfation to violate any of them. There
are no freedoms of love, or grants of friend-
Hiip inconfiftent with duty. Zeal in lefTer
matters v^ill not exculpate for the negledl
of greater, nor will a partial regard to fome
of the eafier requirements of Chrift, excufe
us for an habitual, wilful negled of others
more difficult, and therefore more unpleafing
There can fcarce be an inftance of greater

prefumption

S«rm. 13. of his obedient Dijdples, 585

preiumption in a fubjedt, than to afTume to
himfelf a difpenfing power, and fo to diflin-
guiili between the laws of his prince, as to
make his own inchnations and private views
the rule and meafure of his obedience to
them J regarding fome and rejecting others,
as beft fuits liis interest or pleafures. The
authority of Chriil is l^ all inf^ances equally
obliging, and his precepts have in every re-
fpedt the fame truth and reafon to fupport
them, and are in their nature the very proofs
of his frienddiip to them, and regard for
their happinefs. And therefore every one
who knows how to value this fricndOiip of
the Son of God, inll:ead of meafuring and
abridging his duty by his inclination, will fub-
due his inclination to principle and duty, and
ftudy to approve himfelf to his great Lord
and M after, by an ujiiverfal, unlimited cbedi-
ence to his will. Thus only can he maintair?
the confcioufnefs of his own integrity, and
hope to be acquitted and rewarded as a good
and faithful fervant, in the day when God
by Jefus Chrift will judge the world ir^
righteoufnefs.

And how unfpeakably great is the ad^oanfage
of doing what Chrift commands us, repre-
fented by him in the words of my text.
Ye are my friends if ye do whatfoever I com-
mand you. I will receive you into the num-
ber of them, treat you as fuch, and give you
a (hare in all the priviledges you can delire or
expert from me. How great is the conde-
fcenfion and goodnefs of our blefTed Lord in

Y 3 thus

326 CImfi the FricTid Serm. 13.

thus admitting linful men into fo honourable,
near and intimate a connedion with himfelf,
and how Jubjlantial is the happinefs arifmg
from it !

FriendfiAp implies in its very nature peculiar
affediion and dtllinguiJJ:i72g ejieem for the ob-
ject of it. It hath its foundation in love, and
cannot fubfifl: without it, and collects and
unites all the powers and forces of it, that it
may terminate the more warmly on the
perfon who attrads it. And this is included
in the friendihip of Chrift to men, fuch
efpecially as keep his commandments. He
bears them the iincerefl and v, armeft affec-
tion. He tells his Apoftles, as the Father
hath loved met fo have I loved you. Ccntimie ye
in my love, if you keep my commandments ye
JJ:all abide in my kve, even as I have kept my
Father s commandments ^ and abide in his love *.
How ftrongly defcriptive is this, both of the
fmcerity and intenfenefs of his love. God
declared him to be his only begotten, and there-
fore his well beloved Son, in ivhom he was well
pleafed ; and if he loves us as the Father loved
him, it muft be without diffimulation and
hypocrify, it excludes every thing of indif-
ference and coldnefs, every thing of humour,
caprice, ficklenefs, and inconftancy, and muft
be permanent and immutable. And though the
words above-mentioned were fpoken imme-
diately to the Apoftles, yet this affedion of
Chrift was not peculiar to them j for he de-

* John XV. 9, 10.

clares

Serm. 13. of his chedient Difciples. 32-7

•dares in general of c.ll : He that hath my
■£ommatid7ne?itSj and keepeth them, he it is that
loveth me, and I will love him, and mafjife/l
myfelf to him * ; hereby plainly making his
love and friendship as extenfive as faith iri
him and obedience to his will. Of this love
of Chrifl it is impoffible we can ever doubt,
when we confider that he left his original
glory, fubmitted to all the infirmities of our
mortal ftate for our benefit, went about doing
good whilft he converfed on earth, and gave
the laft proof of his affed:ion and friendihip
to us, by dying, in order to obtain eternal
redemption for us. And how pleafmg and
delirable a circumftance is it to be beloved
of the Son of God I What are the qualifi-
cations of the perfons one would wifh to
be efteemed and beloved by ? I can fpeak
for myfelf, and I believe for you alfo : Per-
fons of fuperior rank and dignity, purity of
heart, fandity of charader, .diftinguiflied
wifdom and knowledge, amiablenefs of tem-r
per, extenfive ufefulnefs, and liberal iburces
to gratify the friendly, generous difpofition.
All thefe characters meet in Chriit in the
higheftperfediion, and therefore to be beloved
of him is the moft defirable circumflance of
our beings, this is that affection we may well
■value ourfelves on, andjuftly glory and triumph
in if we can obtain it.

Friendjliip farther interefls itfelf in the prof-
ferity ami happi?jejs of thofe whom it em-

* Jolin xiv. 21.

Y 4 braceSp

328 Cknjl the Friend Scrm. 13,

braces, and is folllcitous to promote their
real welfare. It is lb kindly afFcd:ioned to-
wards them, as to look upon their concerns
as its own, to wilh them every thing they
really want, or can reafonably defire. And
how eminently doth this charadier diftinguidi,
adorn, and enhance the value of the friend-
ship of Chrift i He is a friend to our beft
interefl in the prefent life, and to the health,
perfedion, dignity and happinefs of our rea-
Ibnable fpirits. The generous concern th^-^t
pofl'efles him is, that we may here obtain
mercy and forgivenefs from God whom we
have offended, the treafures of all ufeful
knowledge, fettled habits and difpofitions
of genine piety and virtue, to render us par^
takers of a divine nature, the pleafures of
integrity, the fatisfa<flions of a good confcience,
peace with God, the joys of a v>'ell grounded,
lively hope of glory, and a fure and efta-
blifhed intereft in his favour and acceptance.
Nor is this regard of Chriil: for us limited
to time. His love to his friends hath no
bounds to its duration. ' He wifhes their
eternal intereft, and is follicitous to render
them partakers of bleffings fubftantial in the
kingdom and prefence of his Father and his
God. Arguments thefe of the fervency and
iincerity of his affediion, that it is without
any diffimulation to abate the value of it,
and void of every circumftance that can lower
the obligations aiifing from it.

K^-^m, friendjhip is of a very tender nature,
jiath quick feelings, ftrong fenfibilities, en-
ters

Serm. 13.^ of his ohedient Difdples. 329

ters into the afflidions and diflrefl'es of tbofe
it enabraces, and kindly compaffionates and
pities them under them. It is a very flrong
expreffion of Job : To kim that is nffiiSled,
pity JJ^oidd be Jlxwn from hisfrie?id, but he for-
faketh the fear of the Almighty * ; Or as the
words fliould certainly be rendered : He who
is defedive, or grows cold in his affection
to his friend in his affli(ftion, even he for-
fakes the fear of the Almighty. How far
was this from the charadter of Chrift ? In
goodnefs and compaffion, who is there that
can compare with the Saviour of mankind !
How numerous are the proofs of his tender
fympathy with thofe, whom he faw labour-
ing under difficulties and miferies ! When the
leper came to him^ he ■ ivas mo^oed with compaf
Jion^ and put forth his hand and healed him -}-.
When he faw an only fon carrying to his grave,
and the tender mother weeping over him, he
kindly faid to her weep not, and inllantly re-
fiored him to her joyful embraces \. When
the multitude that followed him were fpent
wiih. faftingy he faid to his difciples ; I have
compajjion on the multitudey for they continue
with me now three days, they have nothing to
eat, I will not fend them away fajiing^ lea ft they
faint in the way §, and immediately fed them
with bread of his own miracidous creation.
When he faw Martha and the Jews weeping
on account of the death of Lazarus, he en-
tered into their forrowSj he bore their griefs,

* Job vi. 14, f Mar. i. 41, | Luke vii. 12—14;

5 Matt. XV. 32.

and

530 Chrijl the Friend Serm. 13.

and mii<ed Us tears with thofe of the mourn-
ers *. When the Jews watched him to fee
if he would heal the withered hand an the fabbath
day, he looked round on them with anger, beifig
grieved for the hardnefs of their hearts -f- ; and
when he could do no more, and found that
the deftrudion of yerufdem was inevitable,
when he came near and beheld it^ he wept over
it, and in the agony oi his diftrefs cried out :
Oh ! that thou hadji known^ even thou at leafl in
this thy dayy the things that belong to thy peace I
But now they are hid from thine eyes %. Indeed
his whole life manifefted the tender goodnefs
of his heart, and the {hare he took in the
afflictions of the miferable and unhappy §.
He was touched with the feeling of all our in-
firmities, and was in all things made like to his
brethren, that he might be a faithful and merciful
high priejl, in things pertaining to God^ to ?nake
reconciliation for thefns of the people ||. Even
his exalted and godlike ftate in Heaven hath
not quenched his compaffion for finfuj men.
He pities the ftfiner that hath no pity for him-
felf, and wilhes his recovery and fafety whilft
he is madly inviting his own deilrud;ion.
Having himfelf fuffered, being tempted, he knows
bow to have compafjlon on thofe who are tempted^
and from his own experience of the danger
of a tempted flate, is able and ftrongly
prompted to fuccour them that are tempted.
He knows all the difadvantages of our pre-
fent condition, and if I may ufe the expref-

* Johnxi. 35. t Mark iii. <. % Luke xix. \\yj^\
§ Heb. iv. 15. [| ii. 17. ■^'^'■.y^

fion

Serm. 13^ of his ohedieni Bifiiples. 331

fioft in a figurative (ti\(Q, weeps miith his ge-
nuine difcipks when they weep^ in all their affiic-
tions he is affiled *, and in his love and in his
pity, will fooner or later redeem them.
For,

FriendJJ:ip is not only full of compaffion,
but ever ready and prcpenfe to exert itfelf for
the benefit and fafety of thofe who come
within the reach and influence of it, ac-
cording to the power and ability it pofieiTes.

It is an obfervation of the wife author of
the ancient book of Ecclefiafticus -ft that
*' fome men are friends for their own oc-
^* cafion, and will not abide in the day of
** trouble. They are companions at the ta-
*' ble, but will not continue in the day of
** affiid:ion." But the Son of God can never
be a friend for his own occafion, as he can-
not want any thing that we can give, nor
receive any advantage from the fervices that
we can pay him. He is a friend to us for
our own fakes only, and becaufe he knows
our diftrefi^es, and is willing to relieve us
under them. He can therefore never forfake
us when we need his help, never look cool
and indifferent upon us when we want his
afliftance, nor like the PfalmilVs lovers and
friends, JltiJid aloof from our affl'iSlion J, when
we wi(h him to be near, and a prefent help
in the time of trouble. His power is al-
mighty and he can fave us ; his friendihip is
ftrong and permanent, and will never defert

* Ifiiiah Ixiii. 9. f Ecclef. vi. 8, 10. % Pfalm xxxviii, ir.

US.

332 Chrijl the Friend Serm, 15,

us. He knows we are finners, came into
the world to fave us, and died to purchafe
our forgivenefs ; and if we are weary and
heavy laden with the fenfe of our guilt, and
the fears of a divine difpleafure, he will give
rejl to our fouls by reconciling us to God, fe-
curing us from condemnation, and caufing
us to rejoice in the hope of glory. He is
acquainted with the ficklenefs and incon-
ilancy of human nature, and the continual
need vve have of divine fupports to fettle,
itrengthen and eftablifh us, in the difcharge
of our duty, and the purfuit of our higheft
happinefs ; and he is ever ready to vouchfafe
us the afliftance of his bleifed fpirit to con-
firm us blajnclcfs to the end. He nvas in all
thi?igs tempted like as ive are, though without fin^
and will filler no temptation to befall us, but
what is common to and fup port able by men,
and will with every temptation find out a way
for our efcape, that we may be able to bear it.
He was exceeding forrowful even unto death, at
the profpedt of his own fufferings, and well
knows how liable v/e are to be in bondage
through the fears of death. Let us but keep
his commandments, and he will take away
the fling and terrors of death, and enable us
to await the hour of it, and bear its nearefi:
approaches, not only with refignation, but
with chearfulnefs and pleafure ; and what no
created friendfhip can do for us, his will j r^-
Jlo7^e us to a glorious a? id bhjfed immortality.
In a word, as he is able to do for us exceeding
abundantly above all that we can afk or think, he

will

Serm. 13. of his ohedient Difcipks, 3^5

will do for us every thing that we can hope or
wifh for from the moll: confummate good-
nefs, aided by the exertion of almighty
power.

It is a farther elTen tial quality o^ friend^
fhlpi that it treats with great indulgence the
faults and er7'ors of thofe whom it receives
into its bofom, never imputes to them invo-
luntary offences, never ftridly animadverts on
leiTer failings, hath charity enough to cover
a midtitude of fins ^ gladly accepts the proper
acknowledgments for offences committed,
forgives when there is a becoming fenfe of
them, and rejoices to triumph over them by
renewed inflances of affection and favour.
Oh 1 how illuftrious an example of this have
we in the Son of God ! Feter denied him
with oaths and curfes, and yet he looked him
ifito repentance^ and not only fifgave him, but
reftored him to his ojjice and dignity as aa
Apoftle. Though all his difciples forfock him
andfied from him in the hour of his trial,
his love to them triumphed over their infir-
mities, and when rifen from the dead, with-
out reproaching them for their deferting him,
received them again with his former confi-
dence and affedion. He came, to fave, and
he knew how to pardon, he profeffed him-
felf the friend of mankind, though he knew
them to be finners, and will thereforcynever
condemn, where there is room to fhew mercy
and forgive. Our involuntary errors he v^ill
never remember againfi: us, nor (hall our^
paft violations of his commands ever feparatc ^

us

3^4 Chiiji the Frknd Serm. 13.

us from his love, if we turn to a better
obedience for the future ; for he can have
compqjjion on the ignorant and them that are out
of the way ; or as the words fhould be ren-
dered * ; He can be equitably difpofcd, or
affedted with moderation toward thofe who
are ignorant and erroneous, who either know
not their duty, or wander from the path
of it.

Yea more than this, inftead of rigidly re-
marking our errors, or taking pleafure in re-
proaching us upon account of them, or re-
nouncing his friendfliip towards us for the
many miftakes of condud: with which we
are chargeable, he approves himfelf our faft
and faitiiful friend, even by becoming our pa^
iron and advocate^ and interceding for us with
his heavenly Father, that we tnay obtain mercy ^
and grace to help us in ever-f time of need, fob
in the agony of his dillreffes, and the full
convi(ftion of his own heart of his innocence,
paflionately cries out : Oh that one might plead
for a man with God, as a man pleadeth for his
friend -f-/ This is an inftance of a truly ge-
nerous and cordial friendfhip, to apologize
for the errors of a friend, as far as they arc
capable of an apology, to vindicate him
againft falfe or aggravated accufations, and
to employ the power and intereft it hath to
prevent or mitigate his condemnation. BleiTed
Saviour, how faithful, how affedionate is thy
friendfliip to the fons of men ! If any manfm

• METfioTTflt^Eo. f Job xvi. 21.

we

Serm. 13. cf his ohedient Bifciples. 335

"we have an advocate with the Father, even ye~
fus Chriji the righteous, whofe blood cleanjethjrom
all fit, and he is able to Jave to the utter 7mjl
all that come unto God by him, feeing he ever livetb
to make intercejjion for us. How great is this
benevolence, that he thus condefcends to adt
in Heaven itfelf as the protestor of finful
men, that he patronizes their caiife, that he
pleads the merits of his own fufferings and
death for their forgivenefs and reftoration to
favour, and that though he iits at the right
hand of God, he is there not forgetful of
his friends on earth, but employs his interefl
with God his Father for their benefit and
falvation \ And what may we not exped:, if
we keep his commands, from an interceffion
fo powerful and conflant ; from his advocacy,
who is the well beloved Son of God, who
is appointed by his Father's gcodnefs to this
high and benevolent office, and even advanced
by him to be a Prince and a Saviour, to grant
repent a7i€e and the forgivenefs of fins.

How great and valuable are the blejings
which he is empowered to beftow, as the
friend and advocate of mankind, and which
he is able to beftow, m 'whom it hath pleafed
the Father that all fullnefs fhoidd divtll. With
him are all the treafures of knowledge and
wifdom, and friendfhip is in its nature commu-
nicative, and the friends of princes are ad-
mitted to their fecrets, initiated into their
counfels, and made privy to the moit con-
cealed me^fures they puriue. And therefore
Chrifl tells his difciples in theverfe following

my

22^ Chrijl the Friend Serm, ij,

text ; Hence f on h I call you not fervanfs -y for
the fervant knoiveth not what his Lord doth.
But I have called, i. e. owned and treated ^'oa
as friends ; for all things that I have heard of
my Father I have made known nnto you ; as
he revealed to them the . fecret purpofes of
his Father in fending him into the world,,
and promifed them his blefTed fpirit^ that
Jlmdd lead thorn into all that truth \vhich
it was neceflary for them to know, in order
to fpread the knowledge of his gofpel amongft
the feveral nations of the earth. And when
he was on earth, how excellent and important
Yv^ere the fubjeds on which he difcourfed
with his Apoftles [ How ufeful the converfa-
tion he entertained them with ! How did
he open their minds to knowledge ! How
kindly did he remove their prejudices, and
teach them gradually, as they were able to
bear it, one truth after another, relating to
the kingdom of God 1 And though we have
not the benefit of perfonal converfe with him,
as his difciples had, and are not to exped:
from the advantage of his friendfhip any
new difcoveries and revelations, as they had ;
yet ftill he now liberally communicates to
us, from his own fulnefs of grace and truth,
by means of his gofpel, that facred repofi-
tory of divine truth, all thofe eternal coun-
fels of God, which they were commiffioned
to publiih to mankind, that relate to the re-
demption of a fmful world, all thofe principles
of divine truth that we are concerned to
know, all thofe important duties, that ws

are

Serm* ij. of his obedient Biftipks\ 5^7

are bound to pra<flice, all thofe facred and
powerful motives, that are proper to influ-
ence us, and all thole realities and powers
of the life and world to come, that may
moH: effecliually excite and eftabliQi our hopes,
fill us with comfort, and render our obedi-
ence to his commands an eafy and delightful
fervice. Nor will ^)^o{Qfecret ajjiftance^ of his
Jpirit be ever wanting to good and upright
minds, that are necelTary to dired: them in
the purfuit of truth, to preferve them from
pernicious and deftrudtive errors, and to fecure
the good influence of the principles they be-
lieve upon their hearts and lives. And this
is one peculiar advantage of a well ehofea
friendship, and of intimacy contracted with
perfons ot iuperior wifdom and underfland-
ing, that it is fo highly improving, fo com-
municative of knowledge, and conveys in
the moil: eafy and engaging manner the moft
valuable and beneficial inftrudion ; accord-
ing to that certain maxim : He that walks with
the wife /Jjail be wife^. And let us but walk
with Chrift, by obeying his commands and
imitating his example, and he will make us
wifer than he who hath the heart to multiply
his worldly treafures, and than the mere Phi-
lofopher, who hath the moft extenfive know-
Jed^je of the fyftera of the univerfe : even
wife to the plealing our God, and the eternal
falvation of our fouls.

* Prov. xiii. 20,

Vol. III. Z As

33:'8 Chrifi the Friend Serm. i^.

As Xxwt friendjliip is thus liberal in impart-
ing what it knows, and loves to fhare its fe-
crets with thole on whom it terminates, it is
generous and free in the communication of
what it hath to give, and takes a pleafure in
beftowinof on them thofe favours which mav
contribute to their happinefs, or tend to their
honour. All things are common amongft
friends, is a known maxim, and there cannot
be, in the nature of things, a genuine friend-
ihip that is ungenerous, parfimonious, illi-
beral and fordid. The Friendship of princes
is for this reafon preferable to all other, be-
caufe they have more to beftow, and are
known to be peculiarly bountiful to their fa-
vourites. When the officers of Antiochiis per-
fuaded Mattathias to become a pattern of
obedience to the king's command, by his
conformity to the idolatrous religion of the
Pagans, the powerful motive he offered was :
*' So fhalt thou and thy houfe be in the
** number of the king-'s friends, and thou
*' and thy children (hall be honoured with
*' filver and gold and many rewards * j" the
royal bounty being the natural effe(ft of the
royal favour and friendfhip. But what are
the riches and honours that earthly princes
have to beftow, in comparifon of thofe which
he who is King of ki?7gs, a?id Lord of lords y
hath in his power to vouchfafe to his faith-
ful fubjefts, whom he dignifies v/ith his
friendlliip ! Theirs are all fading treafures,
and traniitory honours ; his fubiiantial and

* 1 Mac. ii. i8.

durable*

Serm. ij. of his obedient D if cipks. ^^g

durable. Theirs refpedt the body only, his the
inimortal foul. Theirs are limited to time and
the prefent world ; his reach to a future ftatCj
and are lailing even to eternity. He calls us
bretljren j a title this that earthly princes con-
ferred on others, when they would give them
the mod diftinguiOiing mark of their favour
and frienddiip ; and a title, which, as con-
ferred by Chrift, exalts us higher than the
higheftof earthly monarchs can raife us. He
introduces us into the houQiold and family
of God, and gives us the liberty of freedom
and accefs to the throne of his grace, when-
ever our wants or our inclinations lead us
to approach it. Yen, /je makes us kings and
priejls to his heavc7ily Father^ and allows us to
fit down in his Father s klngdcm. He cloaths us
with raiment faiier and purer, infinitely richer
and more valuable than human art can form^
or the moil coifly materials on earth can
furnhh out ; purity of heart, fmftity of cha-
racter, and a robe woven with all the graces
of the fpirit of God, and the facred difpoli-
tions ot piety and virtue, and by caufing us
to appear in the very image of God, and
to wear the refembiance of the moil: high.
He puts us into pofTefiion of the true riches,
thofe which neither moth ?ior mil can corrupt y
and which neither violence or fraud can diffeize
us of ; riches of truth and grace ; peace of
conscience and peace with Gody joy in the Holy
GhoJ}, and hope of glory y and hath given us an
unalienable title to an inheritance incorruptible ^
undefded, that fadeth ttot awav, and that is re-
Z 2 Jerved

340 Chr'tjl the Friend Scrnr. 13^

Jeried in Heaven for iis. Thefe are thy gifts,
O Jefus, thou Son of the living God ! Thus
fhaii it be done unto thole whom thou ho-
noureft with thy friendihip ! Admit us to
this honour, and we have all that our higheft
ambition can reach to, and are fure of everv
thing our hearts can defire, or that can con-
tribute to our happinefs ; tor then whether
PcwJy or j^pcUoSy cr Cephas^ or the iL'crld^ or
life^ or deaths or things p'ejhity cr things to
come^ all (hall be ourSy J or we are ChriJCsy and
Chriji is God's *.

It is farther no fmall advantage that arifes

from the friendjlnp of earthly kings and

princes, that it fecures thofe who enjoy it

an admijjion into the prejencet and intitles them

to the diilinguilhing liberty of pe7-final con-

'verje. This w?s the peculiir happinefs of the

Apofliles aPid difciples of Chi ill, when he per-

jonaily minirtered on earth, vv'hen they heard

his words, faw his wonderful works, had re-

courie to him for inftruclion, and received aU

the confolation of his promifes and grace.

And though this be a priviledge nov/ above

our condition, now he is in Heaven, and wc

are fcjjourners on earth, yet ilill methinks we

may converfe with him in the hiftory of his

life, and the revelation of his gofpel, as though

we were actually prefent with him. When

we read the accounts that are left of him,

faith and meditation will renew thofe former

fcenes, and prefentiate to our minds thefe

* 1 Cor. iii. 22, 23.

pafl

Serm. 13. of hif chediefit Difaples 34,1

pafi: events, and with what pleafures may
we imagine ourleives his auditors, littins: at
liis feet, learning fiom him divine wifdom,
an d ht'dring the gracious thif^gs that proceeded out
of his lips I How ealily may we to'low hiin
in our minds in all his travels, and rejoice
with the blind man wlien reftored no light,
with the lame when recovered to the uk of
their limbs, with demoniacks when returned
to foundntfs of mind, with the difeafed
when healed of ail their maladies, with the
dead when raifed to new life, v/i.h the hun-
gry, fainting multitude, when fed and latis-
hed with heavenly bread, and with the con-
scious, trembling finner, when pronounced
pardoned and accepted with his God. Can'ft
ihou not, Chriftian, I knov/ thou can'fl,
for thou hail olten done it at his table ^ trace
him yet farther, through all that dreadful
fcene of fufferings that he endured, from the
rnalice, rage, and impietv of his enemies,
V. hen his proteiTed friend betrayed him with
a treacherous kiis, all his dilciples forfook
him and fled, and God his Fnther feemed
to have defcrted him, and leave him entirely
to the power and fury of thofe who had
iworn his deftrudion. Follow him to the
chief Priefts and Rulers, to Herod's court,
to Piicite\ tribunal, to Cclgctba the place of
fuffering, and fee with what patience he en-
dured the vileft indignities, with Vv'hat in-
trepid refolution he owned himfelf the Son
of God, and promifediVlciTiah, and with what
fcfignation he oilered himfelf as a lamb to the
Z 3 Jlaughter^

1^42 Chriji the Friep.d Serm. i^.

Jlaughter^ without reproaching his perfecutors,
and breathing his lait with a generous prayer
for their forgivenefs, and a kind apology for
their guilt, from their knowing not what
thev did. A ferious believino; mind will in-
tereft itfelf in all thcfe tranfat^tions, and pre-
fent them to itfelf, as though they were ac-
tually pM-efent. But thou wilt not I am
fure, Chriflian, leave thy Saviour in the
grave, nor let thy faith and hope there lie
buried with him. See the trembling earth
proclaim his viSlory cccr death, the angels of
God declaring his rerurrttflion, the keepers
of his grave afloniilied and defeiting their ap-
pointed flation, the Chief Priefts confounded
and enraged, his difciples rejoicing to fee
their mailier returned to a new life, and
made v/itnefies to his afcenilon into the
kingdom, prefence, and glory of his father.
In all thefe tranfadlions we may, by a feri-
ous review of them, become almofl perfonally
prefent, and by admitting the confideration
of them deeply into our minds, we may
awaken all the fame variety of fentiments
and paffions, as though we had been atlually
Vv'itneifes to thefe important and afloniihing
events. All this however doth not come
up to the adual adm[fjion into his prefencCy
and feei?ig and converfing with him in per-
fon, face to jace. But rejoice, Chriftian, this
honour is referved alio for thee, if then doeft
ivhaifoevcr he hath commanded thee. Though
nov/ thou fecji him not, thou loveft him, and
rejoicejl in him. Hereafter thou flialt fee

hl7}7^

Scrm. i^. of his obedient Bifdphs'. 343

him, whom tby foul loveth, and love him
more when thou rejoiceft in the nearefl
approaches to his perfon and glory. The
day is coming when the Heavens mufl
reftore him, when he JJjall come i?i the clouds
cf Heaijeny encompaffed with his Father s
glory^ and farrounded with the angels of his
prefence ; when every eye fjall fee him, and
thine eye iliall behold him feated on his judg-
ment feat ; when his mouth fhall proiiounce
thee pardo?2ed and accepted, when his arms
fliall embrace thee as his genuine difciple,
and his reward diflinguifli thee as a good and
faithful fervant ; nvhen thou fhalt fee him as he
is, and when thou feeft him, wonder to fee
thy felt transformed into his image, and appear
in his glory ; when he {hall prefent thee holy
and hlamekfs before his Father s prefence with ex-
ceeding joy, and thy joy fliall be unutterable,
to fee thyfelf thus honoured by the Friend
and Saviour of mankind, and find thyfelf
allowed to ^sNtVi forever "with the Lord. Then
fhall the vn\xlu2i\friendfJjip between Chrift and
his faithful followers, and between God and
them, be confirmed, bv the feal of Heaven,
and rendered immutable and eternal. Then
(hall the true worth, and infinite advantage
of being the friends of Chrift be fully un^
derftood, when all that Heaven can give us
fhall be put into our pofTefHon, and all that
God can beflow advance our happinefs to
the highell: perfection. Oh ! how honour-
able, how infinitely defirable is this friend-
fhip of Chrift ! Life is not life without it.
Z 4 Better

54-4 Chriji the Friend^ i^c, Serm. i^.'

Better be blotted out of being, than blotted
out from the number of his friends. Would
you live and die amongft the favourite num-
ber ? Do what he hath commanded you.
He owns none as his friends but the obedient
and faithful. For this is the conflitution irre-
vocably fixed : If ye keep my comma?idmentSt ye
jhall abide in my love, even as I have kept my
Father s commandments, and abide in his love *.

• Jchn XV. i«.

SERMON

( 345 )

SERMON XIV.

Godlinefs explained and recommended.

I Timothy iv. 8,

Godli?jefs is frofitabJe for all things t having the
promife of the life that nonjo is, and of that
which is to come.

HO is not influenced by the profped:
of advantage, and what wife man
is there, who will not purfue thofe methods,
which he looks on as conducive to his beft
and higheft jntereil: ? As it refleds no credit
upon any man's underftanding, not to know
wherein his true happinefs confifts j fo 'tis
no recommendation of his religion, that it
makes him drop all regard to it, and works
him up into fuch an enthufiafm of dilintereAed
zeal, as caufes him to renounce all confide-
ration of his own welfare, as a motive to the
fervice of God, and the pradice of virtue.

Pradicing virtue for virtue s fake, and being
religious out of a fmple view to the glory
of God, wholly abilraded from the happy
fpnfequences of them to ourfelves, are mo-
tives

34^ Godltnefs explained and recommended. Serm. 14.

tives very near a kin to each other, fup-
ported by the fame kind of thin fpun argu-
ments, and equally conducive to promote
the intereft of real piety and goodnefs.
And though chriftianity hath been repre-
fented, as a fort of mercenary fcheme, be-
caufe it allures men to embrace and fub-
mit to it, by the promifes of very great and
durable rewards ; yet the objeftion would
have been much {Ironger againfl it, and
urged, I doubt not, with great affurance and
triumph, by the enemies of revelation, if
there had been no rccomperice infured by it ',
who would not have failed to reprefent it, as
a cold and comfortlefs inflitution, without
power or efficacy to perfuade, and highly
unworthy to be embraced by men, in whom
the principle of felf love is eifential, and in-
feparable from their natures, and who can
never renounce or facrifice the true intereft
of their being, without being chargeable with
{hameful ignorance, ralli prefumption, and in-
curable folly ?

The pretence for being religious merely for
God's glory, and without regarding the happy
effedis of it in reference to curfelves, is built
upon the falfe fuppofition, that the glory of
God and the bapp'uiefs of his creatures ^ may, or
do (land in oppofition to each other. For if
they do not, then whatever contributes to the
one promotes the other alfo, and the ferving
God to promote his glory, is equally ferving
him for our own profit and advantage. Not
to add, that if the fuppoiition of being re-
ligious

Serin. 14- Godlinefs explained and recommended. 24-7

gious folely for his glory, excludes all regard
to his approbation, acceptance, and favour,
as this would be a real inflance of madncfs
and impiety, it is impolTible it can ever be
a real requirement, or recommendation of
true religion. If on the other hand, we
may and ought to have refped: to the divine
acceptance and favour, the boaft of being
religious only for God's glory hath no reality
and truth to fupport it, fince the favour of
God is attended with the higlieft advan-
tages throughout every period of our du-
ration.

In like manner, if virtue is to be pracflifcd
for itfelf', thp meaning muft be, if it be a
good one, becaufe of its intrinfick, unalter-
able, natural propriety and fitnefs, its eternal
excellency and v.orth, and becaufe it wants
nothing external to recommend it, nothing
but what arifes out of itfclf, and is necelTarily
connecfted with its effential principles and
duties. On this fuppofiticn iiiQietidencies and
cofiftquences of virtue muif be taken into our
account, as the very propriety and excellency
of it can never be accounted for, but by the
effects of it, and its direct and certain ten-
dencies to preferve the good order, peace and
welfare of focieties, and its influence to fe-
cure the dignity, to promote the ufefulnefs,
to enlarge the mind, and to prepare for felf
enjoyment, to furnidi out the mofl: plealing
refie(ftions, and effecfually to provide for the
entire welfare of every individual. The con-
fequence of which is, that to love virtue for

itfeif.

348 Godlinefs explained and recommended. Serm, 14,

itfelf, is to love it becaufe it is beneficial to
curlelves ; and therefore every one may be
very dllintereftediy virtuous, or virtious for
the fake of virtue, who loves and pradlices it
for the fake of thofe blelfed confequences
which it hath a certain tendency to pro-
duce.

No doubt, but that if the advantages and
rewards that we propofe as our great in-
ducements to rehgion and virtue, are in their
nature mean and unworthy^ fuch as have no
connection with, and do not arife out of thefe
things themfelves ; fuch as may be, and
frequently are very powerful inducements to
vice and folly, and iucii as ought to be fa-
crificed, whenever the intereft of religion and
virtue require it j the acting mertly upon
luch motives in thofe great concerns, is bafe
and dilhonourable, and argues luch a merce-
nary and contemptible fpirit, as is highly cri-
minal in its nature, and entirely takes away
every thing venerable, excellent, and facred,
from the mofl fpecious appearances of piety
and goodnefs ; became in fuch cafes thefe ap-
pearances are not founded in truth, are con-
liftent with the greateft corruption and depra-
vity of heart, and will be of no longer con-
tinuance than the lucre that arifes from them ;
or when that draws a contrary way, will
naturally lead into practices utterly incon-
fiftent with and deflrucftlve of the obliga-
tions and duties of religion and virtue. On
the contrary, when the tnotives to both arife
from ail inward approbation of them, a pre-
vailing-,

Serm. 14- Godlmefs eictlained and recommended. 349

vailing love to them, and the happy con-
fequences that arife cut of them, and that
are conncded with that favour and friend-
iliip of God which invariahly rewards them ;
thefe are evidently religious and virtuous mo-
tives, are didated hy principle, argue a pre-
vailing integrity of mind, are reafcnable in
themiclves, and therefore our ading under
the influence of them muft be acceptable to
that great and good being, who formed us
for happinefs, and is willing that we fliould
diligently purfue and finally fecure it.

it is upon this principle, that the Apoftle
in my text encourages us to the pracftice of
true religion, by the glorious encouragement
and affurance of its being univerfally bene-
ficial to us, in every valuable intereft of
our being. Codllnefs is profitable for all things,
having the promije of the Vfe that now is, and of
that which is to come. Ec'dily exercife profits lit"
tie. Every thing external in or by which
men can bufy themfelve?, is but of little
avail to their real happinefs. Should they
exercife themfelves, and even become vigors
in the facred games y the reward, the prize of
vidtory would be infignificant in itfelf, and
but of (hort duration to the poflelTors. Should
they weary themfelves in external rites and
ceremonies, and practice the greateft bodily
feverities and abftinences, what would it con-
tribute towards their acceptance with God,
or how proniote their final falvation ? 'Tis
godlinefs and that alone, the thing itfelf, not
the bare name or f}.ievv of it, the reality and

fubftance.

350 Godlinefs explained and recommended. Se r m . 14.

lubfhnce, not the fliadow or form of it,
that is univerfally and invariably profitable ;
for befides its own natural tendency to fecuie
all the mofl valuable interell"S of our beings,
it hath the farther proimje from God of the
lije that now is, and of that which is to
cotne. In foeakinq; to thefe words I iliall
confider,

I. The nature of that godlinefs of which our'
Apoftle fpeaks. And

II. Shew you how it is profitable for all
things.

1. I am to confider the nature of that god-
linefs which the Apoftie here fpeaks of.
The original v/ord properly fignifies the right
or true worfijip of God, and therefore fuppofcs
fome acquaintance with and knowledge of him ;
fomejull conceptions of his nature, attributes,
works and providence, becaufe genuine piety,
and the rational, acceptable worfliip of God
depend on, and can never be fupported with-
out it. All the falfe objects of worfl:iip,
during the prevalence of Heathenifm, and
all the abfurd and impious idolatries and fu-
perllitions that obtained in the Geiitile world,
owed their rife and continuance to miftaken
fentiments, and a prevailing ignorance of the
true God i and the fime caufes will ever
be attended with the fame effedts -, abfurd
and miftaken notions of God neceifarily
producing anfwcrable abfurdities in the
worlhip of him, and being deftruclive of
the ipirit of a pure, acceptable devotion
and piety.

This

Serm.14. Godlinefs Explained and recdmmended* 351

This confifts in the right difpoftion and
frame of the fnind towards God ; fuch a dif-
pofition, as the finn beHef of his being, at-
tributes, univerfal providence, and moral go-
vernment, frequently attended to, and duly
impreifed on the mind, will create and efta-
blifh, and which is generally expreffed in
Scripture by the comprehenfive phrafe of the
fear cf God. ThusCorr.elhis is faid to be a de-
voiit man, or, fmce the word is the fame as in
my text, a godly man ; after which 'tis added,
by way of explication, that he feared God \.
And thus, what we juilly render from the
Hebrew, the fear of the Lord is the beginning
cf ivfdom, the Greek verfion renders : Piety
to God is the beginning cf wifdom ; a? though
piety, godiinefs, devotion, and the fear of
God, were equivalent expreflions. And indeed
they are fo ^ for t\\is fear of the Lord^ which
the facred writings fpeak of, as comprehen-
five of the v^'hole of religion, implies in it
all thofe facred difpofitions and affections of
foul towards him, which the confideration of
his infinitely perfect and glorious charatfler,
and the various relations he fuftains in re-
ference to us, fo juilily challenge and deferve ;
that humble fenfe of our dependence on him^
v/hich becomes us as the creatures of his
power, and abfolutely fubjedt to the difpo-
fals of his good pleafure ; that holy reverence
and awe, which the confideration of his in-
finite reditude, majefty, and glory Hiould ever

t Aas X. z,

excite

352 Godlinsfs explained and recommehdsd. Serm. i.i.

excite and preferve alive in our minds ; that
filial affection and dleem, which is due to
him as our father, friend, preferver, and
bountiful benefactor ; that humble confidence
and trufi: in him, which his never failing
power, goodnefs, truth, and faithfulness ren-
der him ib highly v/orthy of; that fubmifiion
to his will, and unreferved refignation to the
difpofals of his providence, that ought per-
petually to poffefs us, upon account of his
conflant concern for our welfare, and the
equity and unerring wifdom of all his dif-
penfations ; and, finally, that dread of offend-
ing him, and that follicitude and care to ap-
prove ourfelves to, and be accepted of him,
which the infinite importance of his favour to
our welfare, both in time and eternity, ren-
der both our intereft and duty. Thefe dif-
pofitions are efi'eatial in their very nature to
conftitute true piety and godlinefs. It is
what our blelfed Saviour calls, worjJdipping
the Father in /pint and truth ; infpirit^ as it is
properly the woffhip of the reafonable mind ;
and in truths as it is that worfiiip of God,
which is founded in the eternal reafon and
fitnefs of things, in oppofition to all fuper-
"ilition and idolatry, and every external form
and ceremony that is not accompanied with
thefe internal fentiments and affections, in
which the life and power of true godlinefs
conliff ; and what therefore is neceffarily and
immutably the duty of every reafonable be-
ing, and for the fame reafons, and upon
the fame foundations, as any other moral

virtue

Scrm.i4. Godlinefs explained and recommended. 55^

virtue or duty that can be mentioned.
But then,

As all the internal dirpofitions and afFedions
of the mind, have their proper fruits, by
which they difcover their lite and influence ;
gcdlincfs therefore farther implies all thofe
external aBicnSy that are exprejj'he of our i?i-
ivurd dccotion towards God, and to which the
aifeitions, eifential to true rcdliners, when
terminated on the great object of worfeip,
do naturally and powerfully excite. Bene-
volence and charity, when real and prevalent,
will exert thcirilelves in all fuitable inflances
of actual goodnefs ; and if juftice and tem-
perance are formed wdthin us into rooted
and permanent habits, fobriety of life, and
righteoufnefs of condud., will certainly be-
come an efTential part of our charader. I:i
like manner, if feniimenis of unfeigned gcd-
lincfs j5c//?/'i cii7' minds^ and the principles and
habits of genuine piety enter into and form
our governing temper, there will be the na-
iural and proper mdlcatlons of them, and they
will not fail to exprefs themfelves by all
thofe infcances of reverence and devotion to-
wards Cod, which arife out of them, and
are infeparably conneded with them > hy hum-
bly adoring his infinite vn^t^^^y y fcricu:!, prayer iov
his protediiDn and hlefling, graicjul thaiikf-
rn7/"/Tj and affectionate nraifes for the innume-
rable inftances cf his goodnefs, y^.V;;:;^ reccll:c^
ticns cf the riches cf his grace in the redemo-
tion of the worUI by Chrifi, and atlerciin^
on all thofe [acred ft r^yices^ in which thele bed
Vol. III. A a principle;

354 Godlinefs. captained and recommended. Serm . 1 4'„

principles may be recalled to his confideration,
impreired on his mind, and rendered more
effectual to confirm and eitablilh him in his
own purpolcs of fubmiffion and obedience
to God 3 and by which the knowledge and
fear of God, and the pradice of univerfal
rightecufnefs may be beft promoted and kept
up in the world, amongd all ranks and de-
grees of men. The quefcion with a truly
religious perfon will be ; not, of what benefit
thefe and fuch like performances will be to
God, for tliey need not be informed that
they can be of none ; not, what alteration can
they make in the purpofes of his will, be-
caufe they know he is abfolutely iipxhange-
able ; but are thefe things reafonable in them-
f elves, are they fuited to -my char abler and
condition, as a dependent and greatly obliged
creature, are they enforced by the authority
and command of God, have they ihc. fan£fio?t
of the greatejl and befi examples throughout
all ages of the world, and are they in them-
felves and natural tendences, likely and,/^^?-
bahle ??iethods of promoti'ng iiune that difpofition
and character, which aie neceffary to my
final happinefs in the favour of God ? If
they are, as they certainly are, all objedions
againfl: them, are of no force, and ought to
make no imoreffions on the minds, nor to
have any influence on the religious behaviour
of wife and sood men. But I would farther
obferve on this fubie(51:,

That twQ'cy focia If humane 'virtue may be
eonfidered as an ejjential part of the chara6ter

cf

Serm. 14. Godlinefs explained and recofnmended, ^5$

a godly man, and may be exalted by him into
a real inflance of acceptable religion and piety.
Although reh'gion, properly fo called, both m
temper and practice, may be certainly in-
cluded under the general name of riLfhteouf-
Befs, or moral virtue, yet 'tis not true on the
contrary, that every inftance of moral virtue
is neceiTarily and always an act of religion ;
becaufe any fach may be performed without
'^n'^ reference to God, arid when they are
to be performed, cannot be any indiances of
reverence or devotion to him. But as pcr-
lons of real religion ackncivledge God i?2 all
their ways, they dignify and exalt moral vir-
tue, and confecrate even human goodnefs into
a facred facrifice o^ genuine and acceptable
piety ', becaufe they obferve all the great du-
ties of morality, v/hich a rife out of their
relation to and conne6lion with men, not
only becaufe they are flridly reafonable and
fit in themfelves, but becaufe thofe relations,
upon which their reafonablenefs and natural
obligation depend, are of the creation and
appoifitment cf God, and becaufe thefe duties
are for this reafon evidently the crderance of
God, and agreeable to his v.' ill. So that the
famie action being performed, as reafonable in
itfelf, and as an inftance of reverence to the
authority and commands of God, is both i/r-
iue ajid piety, an inftance of true miorality
and genuine godlinefs. And indeed the mo-
rality of all adlions is extreamly defeSlivc,
where there is no proper regard paid to God
in the performance of them j becaufe trtis,
x\ a 2 morality ■

3 5'^ Godlinefs explained and reccr/jncnded. Sc \m . 14 ,

morality takes in all the various relations of
men, and the feveral obligations they are un-
der, and by confequence their relations to
God, and the obligations they are under to
reverence bin], and yield obedience to his
will. Godlinefs therefore comprehends in
it all the real inftances of focial virtue and
moral lighteoufnefs, that are performed from
a prevailing fenfe of deity, which the delire
of approving ourfelves to Cjod, and the lively
hope and full perfuafion, that he is a re-
luarder of thcfc who diligently feek him. This
leads me

II. To the fecond general, which is to
fhew you the unfpeakabk advantages that are
connected with and infeparable from true
godlinefs -, or genuine religion in principle,
difpofition, and pravTiice j what are the pro-
fits and gains that arife out of real piety and
virtue. The Apollle tells us, that godlinefs
with contentment is great gain *, and in my
text, that it is profitable for all things^ having
the promife of the life that now is, and of that
which is to come. It hath a natural tendency
to procure us every needed good, and is
conducive to happinefs in every circumflance
of our being, and throughout the whole of
our duration, and will invariably promote
and fecure it, if its influences are not, by
weaknefs or wickednefs, unnaturally pre-
vented. Let it be confidered here

* I Tim. vi. 6.

That

Serm . 1 4. Godlimfs explained and recommended. 35*?

That godlinefs naturally creates ^r\dfaes the
gemdiie difpojkion for happinefi in every mind
that lubmits to the power and influence of it.
True happinefs is not the arbitrary creature
•of a capricious and fickle imagination, but
hath its proper and certain caufes, from
whence it flows as a necefi'ary efix'd: and con-
fequence. The fource -of it is internal, feated
originally in the mind, in the flate of its
pafhons, and the nature of thofe affedions
and habits, that influence and govern it ; on
which account the wife author of the Pro-
verbs aflures us, that a good man is fatisfed
frojn himjelf. If the affedtions are milplaced,
irregular, intemperate, or unnatural, happi-
nefs is io far in the ver}' -nature of things
never to be obtained, to be purchafed at no
price, nor to be extraded from the mod
valuable objeds we can be in pofleflion of.
If, on the contrary, the flate of our paflions
be regular, that they are direcJted to the moft
excellent and deferving objeds, if they are
proportioned in their exercife and influence to
the real worth of thofe things on which they
refpetiiveh/ terminate, if they are under due
controul, and fubjedt to the unerring con-
dud: of truth and reafon : In a word, if we
indulge none that are unnatural and crimi-
nal, if thofe which are natural be kept within
the hounds of moderation and prudence,
and if there be none of thofe generous af-
fedions v/antlng, that reafon and principle
excite and jufliiiy ; happinefs is then near us,
\t dwells within our very bofoms, and we
A a 3 cannot

358 Godlinefs eaplaiyied and recommended. Serm. 14.

cannot poliibly niifs the invaluable treafure.
Now that godiinefs, which the golpel of
Chrift recommends, as far as it influences
and prevails over men, will prove a flire and
friendly fource of the moil fincere and valu-
able happinefs , for it will abfolutely deilroy
and extirpate every unnatufal and criminal
affediion ; it being impoiTibie for any thing
of .this kind to live and fiouriQi in that heart
that is confecrated by piety to God, and in
full poifeffion of thofe heavenly graces of
which true religion fuppofes and includes
the habitual exercife. And as it thus fub-
ducs and eradicates every unworthy paffion
and atfedtion, fo it regulates and moderates
ail the natural and lawful ones, retraining
them from fixing upon improper objeds,
and from growing warm and intemperate,
\vhere the due exercife of them is allowable
and ufeful ; for as reliirion elevates the af-
fe^itions to thofe things which are of the
nobleft v/orth and importance, and dire(fts
their principal force and llrongell tendency
towards them, as their proper rell: and cen-
ter, their biafs towards every thing- of an
inferior, fecon^ary nature and worth, mud
be proportionally iefs precipitate and violent.
And, finally, whatfoever thofe difpofitions
and affed-ions are, from whence a truiy^ ra-
tional, folid, and lafling happinels can flow,
or which in the exercife of them can any
ways contribute to the dignity and proper
enjoyment of human life, religion neceifarily
excites, cultivates, ftrengtheRS, and preferves

them.

Serm. 14. Godlinefs explained and recommended, 259

them. Faith and hope, truft and confidence,
afteclion and complacency, benevolence and
goodnefs ; in a word, all the divine and hu^
man virtues, that are feared in the heart,
and form the temper of a godly man, either
produce that ferenity, calmnefs and peace of
mind, which conrtitute a gentle, eafy, flow-
ing happinefs, or elfe that triumph and re-
joicing of foul, which hath a fom.ewhat more
impetuous pleafure attending it ; and afford
delights that are more warm and tranlport-
ing, but which can never grow immoderate,
or be attended with any danger of running
into forbidden and criminal exceifes. So
th2it godihiejs m^y with the greateft truth be
faid to hf^ p/'ofifa6Ie for all tbif?gs, or conducive
in every refpedl to the advantage of man-
kind, as it univerfally and invariably forms
by its own natural tendency, the genuine dff-
pofi'io?! for our hlghef happinefs^ and will be
produBvoe cf it, where there is nothing to
chec'^ and prevent the influence and efficacy
of it. But farther.

This godiincfs not only produceth the tem-
per and capacity for happinefs, but alfo fe-
CLires thofe i?ivnluable cid-v ant ages and fibftantial
blefjingSy which nothing elle can yield, and
of v/hich nothing can wholly or finally de-
prive thofe who are in poflcffion of them.
Thefe advantages relate

To the ivhole of cur frame^ for the happy

influences of religion reach to our bodies and

fouls. It is friendly to the welfare and in-

tereil of our bodies \ as it is an efxcclual pre-

A a 4 fervative

360 Godlinefs explained ^.nd recommended. Serm 14.

fervative from all thofe exccfics and violences
that lend to weaken and deflroy them, and
the ibred; preventive of thofe pains and dif-
orders, that weaken and torment them ;
as it powerfully calms thofe fears, and eafes
men of thofe cares, which prey upon their
vitals, deprefs their fpirits, and fometimes
overwhelm them with mifery and death ;
as it compofes the mird, and fubdues all
that inordinacy and viclsnt agitation of the
piffions, which diforder the frame, and
thereby preferves and even encreafes the
fcreniith and vieour of the conftitution. And
as to the /?z/Wj the benefits accruing to it
from the habitual prevalcrce of a godly dif^
polition, exerting itfelf in all the genuine ef-
feCis, are of the higheft and mcfl valuable
nature. For it ennobles all the powers of it,
by dircifting them to, and employing them on
the m-cil excellent and worthy objed:r, oi:rj-
fecrates all the afFedllons of it to the highell;
and bed purpofes, cultivates and perfeds all
thofe heavenly graces, in the poiTelnon of
which, the real dignity and amiablenefs of
it conhft, fecures thofe pleafiiig reHec^ions
that yield it the mod grateful entertainment,
introduces into it the pureil and moft fatis-
fving pleafures, flowing from the moil wor-
thy and permanent fources, and as it opens
its profpeds into the moll didant futurity,
ar'd drer.gthens the hopes of the mod durable
blcn'^-dnefs and glory. I add farther,

G:dlh2cfs is profit able fir all things^ as the
adva liases of it run through cjcryftage^ and

enter

Serm . 14. Godli nefs e^plr.incd and rucm'/nended. 3 5i

enter mio every cc:idiiic7i of hiirrcan life ; for
there are no circumliances or periods cf our
beings, to which the blelled influences of it
do not extend, and largely contribute to the
fafety and comfort of it. If it enters into
childhood^ as fometimes through the bleffings
of God rewarding the care of a good edu-
cation, it doth, what favour doth it conci-
}iate, what tendernefs of affection doth it
eno;a2:e, what beauty and lovelinefs doth it
imprefs ! Like an early blolTom enriched and
impearled with the dews of Fleaven, the
beauty of which is heightened and enlivened
by the luftre that fparkles in it, and which
breathes fragrancy and fweetnefs to all around
it. In youth it is a fare prefervalive from the
moil: dangerous and deiirudive fnares, the
fafeji guide into fuccefs and profperity, the heft
dtfcnce of innocence and integrity, the hi^hefl
evidence of good fenfc and a found under-
flanding, the noblei]; ornament to grace and
diftinguifh us, the wilcft method to fecurean
intereft in life, and maintain it, and the
ionly elfecftual means of a growing reputation
and increafing ufefulnefs. Yn the middle
llage of life, it is a permanent fource of
the mod valuable fitisfadions, fuitabiy em-
ploys and exercifes all the pailions, when
the youthful heat and warmth of them is
fubfided and fpent, adds a peculiar reliili to
every enjoyment, and, teaches how to ufe the
bounties of Heaven with a becoming mode-
£ ration, gratitude and dignity. In old age it
^ ilrengthens the fcul under all the neceiTary

decays

3 62 Gcdlinsfs explained and recomrMndcd. Ser m . 1 4.

decays of .nature, refrefhes and chears it,
when the blood runs flow, and the pulfe
begins to languiOi, feeds it with pleafure by

. refieftions on what is pafl, and delightful
profpects and anticipations of much better
thinf^s to come, and renders it truly vene-
rable iji itfelf, amiable in the light of men,
and pleaiing in the edimation of God him-
felf. Like a tree bending under the weight
of its ripened fruit, or a garden richly adorned,
in which every flower and plant is grown up
to full maturity andperfecflion. In profperity
it cioaths with moderation and humility, in-
fpires with benevolence and generofity, ex-
cites to ufefulnefs and ads of kindnefs,
warms the heart with gratitude, dictates ado-
ration and praife to the fountain of all good,
fweetens every enjoyment, adds a reliih to
poiTeffion, fettles the mind by hope and trufl:
above the anxious fears of future difappoint-

• ment and want, and is attended with the
chearful defire and proi'ped: of a better and
more durable inheritance. In all kind of af-
fliduions it is the mofl: efFed:ual cordial, and
affords the mofi; fenfible relief, produces pa-
tience under pain, fubmifiion and calmiiefs
under diflemper, refi;:rnation and hope under
difappointments and lolfes, light in the darkefl:
gloom, intervals of chearfulnefs under the
dcepefl melancholy, and in that moft impor-
tant and needful moment, when flefli and
heart begin to fail us, and we (hall fee an
end of ail created perfection, fetches in fup-
ports from him who is the eternal^- uncre-
ated

Serm. I4« Godlinefs explained and reccmmended. 363

ated good, and thereby caufes the foul to
triumph over death in its neaiefl approaches,
and to rejoice in the near view of life and
immortahty, with a joy unfpeakable and full
of glory. For,

In the lad: place, the advantages of a real
and undi (Tern bled godlinefs reach beyond the
grave, extend to the whole poffibility of our
exigence, and are commenfurate with eternity
itfelf. V/e cannot indeed aflhre ourfelves
from reafon, nor demonftrate by any train of
certain confequences, that God is obliged in
juflice to reward the temporary piety and
virtue of any of his creatures, even fuppofmg
it blamelefs and perfed:, with an exceeding and
eternal weight of happincjs and glory. How-
ever, this is an inference of truth, that every
man, rightly ufing his reafon, would naturally
draw J that the difpoiition and life of genuine
godlinefs muft be as acceptable to God, as
well in the future, as in the prefent flate ;
and that as he cannot but approve it, he will
not fail to diftinguidi and reward it by fome
fuitable and peculiar marks of his favour.
And therefore let the duiation of our beino:
be ever fo extenlive, that fincere piety and
virtue which God approves, mufl be of
as lafiing advantage to it, and the benefits
attending it reach throughout every period
of our exigence. The change of worlds can
make no alteration in the nature and cofi/e-
quences of things ; the religious temper, the
affecfrions of a mind devoted to and termi-
nated en God, and the difpofition formed by

the

364 Godlinefs explained and 7'ecommended. Serm. 14,

the love and fear of him, by faith and hope
in his power and goodnefsj and by that uni-
verfal benevolence and righteoufnefs, which
imprefs us with a divine image and likenefs,
thefe things can never lofe their intrinfick
worth, wherever they dwell, and of how
Ion;'; continuance fcever they may be, will
(Cvt : remain the fame natural fources of hap-
: eis, and equally worthy the friendly re-
x> as and approbation of God. So that
-odiintis niuii: be univerfaily profitable, as in
iis own nature it tends to perpetuate cur hap-
pin'ifs in every poffible ftate of our exig-
ence. And this fentiment is confirmed by
the do6lrine of revelation, v/hich allures us,
tliat it hath the protnije cf the life that nciv is,
and cf that which is to CDim. It gives us
the affurance of immortality, and of a bleffed-
•mfs inccrruptible, and that fadef.h net a^ivay.
So that both the nature cf the thing, and
promife of God confpire to cfcablijQi us in
thib pleaiing aiiiirance, that a religious life
il^all be an happy one, and that the gains of
^•odllnefs are both temporal and eternal.

Kow plorious a recommendation is this

f)^ Chriflian piety and virtue, when we thus

•nfdef it in its immediate and certain con-

crion v/ith ail the moi\ valuable interefts

■' our beings in every flate and period of

neir duration. The love and dcfire of hap-

pinefs is natural to all men, and God him-

felf is plcafed with our mod diligent purfuit

cf it. How carefnl therefore fliou'd we be

to direct our views aright, and to feck it

from

Serm. 14- Codlinefs explained and recommended. 3' 65

from thofe pure and living fprings, from
whence alone we can derive it. How dili-
gently (liould we cultivate all thofe facred
difpofitions towards God and man, of which our
certain relations to both demonftrate tiie rea-
fonablenefs and propriety ! Efpecially vvhen
we remember, that we are hereby ftrength-
enino; the foundations and encreafino; the
caufes of cur own felicity, and more effec-
tually fecuring the uninterupted and eternal
pofTefiion of it. By this means every indivi-
dual would be bleffed in himfelf, and fecial
life, in the larger and leffer branches of it,
would be filled with innocence, purity and
peace. The blefiing of the Almighty would
fliine upon our tabernacles, every mind
would be full of joy, every family an habi-
tation of comfort, and after the enjoyment
of thefe leffer tranfitory advantages, the fame
God, who hath trained us up for an im-
mortal flate, will bring us to the pofTeflioa
of that unchangeable world, where, from the
never ceafing communications of his bounty,
our happinefs lliall be fully fatisfying to our
natures, and permanent as that eternal foun-
tain from whence it flows.

SERMON

[66 Genume Piely ejjential Serm. 15.

SERMON XV.

Genuine Piety ciiential to prefent
Happinefs.

I Timothy iv. 8.

Godlinefs is profitable for ell things y having the
promife of the life that no%v isj and oj that
which is to come,

F I was particularly to repeat to you all
the leveral Paffages c^ Scripture, that h-
mit the hope and gift of falvation to the
fleady, habitual practice of righteoufnefs,
and that holinefs of heart and Hfe, to which
our Chriitian principles lead us, and the ex-
ample and doctrine of Chrifl: oblige us j and
that exprefily and peremptorily exclude from
all the benefits of redemption, and the hea-
venly inheritance and glory, all the workers
of iniquity, who have defiled themfelves with
the great tranfgrefiions of life, and lived in a
courfe of wilful and prefumptuous fins 3 it
would take up more time than is allotted
for the prefent fervice ; for paffages of this
nature abound in every page of our bibles,

and

Serm. 15. • to prefent Happinefs. 3^7

nnd there is notliing more frequently and
ierioufly inculcated in divine revelation than
this ; that the workers or iniquity fhall be
finally rejected from the kingdom of God,
and that 'tis neceifary we Ihould have our
fruit imto koli7iefs, that the end may be life
everlajiing.

But fo it happens, that fome of our ?jioderji
fpiritiial Phyf clans have a quicker way of heal-
ing their difeafed and miferable patients, and
an ealier method of faving the fouls of lin-
ners from condemnation and death. Let
them be loaded with ever fo many enormous
crimes, and have fpent their whole paft lives
in the pradice of thofe wicked works, that
argue a fettled enmity to God, yet in a few
days they can waili them as white as fnow,
fill them with aiTurance of falvation, even
when receiving the puniihment due to their
offences from human juflice, and give them
an immediate and fure pailage, through
every obfcacle, to the heavenly happinefs and
glory.

'Tis but believing, it feems, and all is fe-^
cure ; and railing in themfelves a firm per-
fualion and confidence that they fhall be
faved, and they become inflantly heirs to
eternal life and glory. Chriil, they are told,
l^ath done every thing for them, and there-
fore all their paft vices and impurities, and
their having been entire ftrangers to the Chri-
ftian temper and chara(5ter, is no kind of
bar to their obtaining mercy ; for as to
their fins, the blood of Chrilt will cleanfe

them

26S Genuine Piety ejfenlial Serm. 15.

them from them all, and as to their want of
all the graces and virtues enjoined by the
gofpel, and their halving been defective in
everv inflance of obedience to God, the
obedience of Chrifi is to fupply the room of
it, and in his righteoufncfs they are to be
righteous, though they have been utterly de-
fiitute of all righteoufncfs themfelves.

If this doctrine could be true, you may go
on, Chriflians, in your Jin^ without fear, and
live regardlefs of God and goodnefs without
danger. In a few days, at the clofe of life,
when you can fin no longer, you may retrieve
all, and one act of faith in Chrifi:, as your
Saviour, if you can work yourfelves up to
it, will be a fufricient paffport to his blefled
kingdom and preferce. And indeed there is
but one cbjeSlicii to this comfortable docftrinCj
that is of any great importance, and that is :
That it is net, and camiot be true ; or that if
it be true, the doftrine of the gofpd mud
certainly htfalfe, and an heap of abfurdities
and contradid:ions ; which never makes faith
in Chriii, as that implies a peremptory belief
and perfuafion, that ive JhaJl at all events be
faved, the one great necellary to falvation j
but fuch a faith as (liews its life by good
ivcrksy and obedience to God's comimands ; or,
in other Vv-ord"::, fuch a life of uniform, fieady
piety and virtus, as is the effed; of our faith
in Chrift, and is produced by our belief of
and attention to the great dodrincsof his gof-
pel. To them, "^vho have their fruit unto holi-
ncjSi the end Jl:all be cverlafting life^ is an ef-

fential

Serm. 15. to pre fen t JIapplncfs. ^^9

fential truth of divine revelation ; and our
blefled Lord, who, one v/ould think, diould
know tlie terms of falvation, exprellly de-
clares, t/jdt the dead JIc all hear the icice cf the
Sen of God, andjhall come forth , they who have
done good unto the refurreSilon of lije, and they
that have doiie evil unto the refiirreollon of dam-
nation^-. And as to the proniifes cf God, mv
text informs us to what they are iitnited,
and what the character of thofe perfons is
to whom they are appropriated. Godlinefsis
prof table for all things^ having the j'romije cf
the life that now isy and of that which is to
come.

The godlinfs here fpoken of, or, as the
word lignifies, the right worfioip of God^ fup-
pofes a competent knowledge of God, in his
perfe<!:tions, works, and providence, and con-
iifts in the ri^ht difvofuicn of our minds to-
wards him, and the habitual excrcife of that
reverence, affection, gratitude, humility, rc-
fignation, truR:, hope, and other grnces of
the good fpirit, which difcover themfeK^es hv
their oroner and g-enuine effects, thofe of (o-
lemn adoration, lerious prayer, devout thai^-kf-
givings, frequent convcTfe with him by re-
riedion and meditation, and attending Cn\ \\\\
thofe facred fervices, that are proper and ne-
ceffary to confirm us in our befl: principle?,
hopes, and purpcfes, and excite us to care
and diligence in approving ourfclves to God,
by the pradicc of all tl;e fruits cf righteouf-

* Joi.n V. z?5, 29,

Vol. Ill, Eb nefs

3/0 Gemdjie Piety ejfential Serm. 15.

nefs. Fo: in how contemptible a light foever
Ibme may place the duties of morality ^ or the
virtues of juftice, humanity, charitv, tempe-
rance, chaility, meeknefs, and others of the
like nature, yet no man can be a truly godly
man, that is not a moral one 5 and when our
good works, or the virtues we practice are
performed out of reverence and love to God,
and faith in our Lord Jefus Chrifc for final
acceptance and falvation, they then contrail
a double worth, and are inftances oi pure and
undefiled religion, and of genuine and accept-
able piety to God, equally with any inilances
of devotion, that we can engage in the per-
formance of.

Nov/ this godlinefs is prcfitahle to all things.
It hath a natural tendency lo "^xoQxxit us every
needed good, and is conducive to our happi-
nefs in every circumllance of our beings.
For it invariably creates ^'Ci^ fixes the proper dij-
pofjionfcr happinefsy in ail who fubmit to the
power and inliuence of it. The happy in-
fluences of it extend to the ivhole of our
frame^ to all the befi intercfis of o^av fi)ids and
bodies I they reach to every ftage of Ufe^ and
enter into all the various circumftances, in
which the providence of God can place us in
the prefent world ; and reach to the longeji
pojjibility of our exifence, wherefoever the good-
nefs and wifdom of God may think fit to
place us after our death j becaufe the fame
difpofitions, from which our happinefs flows
in this world, mull produce the fame good
effeds in Qv^jy other world, and becaufe that

e:odlincfp3

io prcfeni Happincfs. 371'

godlinels, which is honoured with the divine
approbation here, niuil: be equally pleaiing
and acceptable to him hereafter.

But then, as the nalvsal confequences of
religion and virtue may be, and oftentimes
have been tre^'oentcdhv external '2i.<z(zi6.z\>Xo., that
it is not in human power and wildoni to pre-
vent, the Apoiile adds, for our farther encou-
ragement, that godlinejs hath the prcmije of the
life that 7zgw h ; that is, the prom ife of God
to fecure the true happinefs and enjoynient
of it. And as death is the extinaicn of
our prefent life, and 777ere reajoii can never
adure us of the reiloration of it, and much
lefs of our recovery to a (late of incorrupti-
ble and never fr-ding happinefs and giory*
the Apoille farther adds, that godlinefs hath
the prorife of Gcd, not only of the prefenE
life, but of that rohich is to come. So that in
what infrances fcever, {ho. natural conse-
quences of godiinefs may fail to promote our
true happinefs, in this or a future world,
God by his promife hatli engaged to fupply
the defect, and by his ov.'n power and good-
nef? to fecure the real welfare oi" both. Let
us conlider thefe things diftindly.

I. Godiinefs hath the promfe cf the life that
7201V is. It hath been frequently an objection
againil: a religious and godly life, that it is
really a very great oblf rucPcion to mens pre-
fent enjoyments, inconfiftent wnth thofc pv-a-
fures which the generality purftie, and fon?:?- .
times cannot be perfevered in, without re-
nouncing and ficrihcing all our more valuble
Eh 2' intereil-,

372 Genuine Piely cjfenlial Scrm. 15,

intercfls, relative to oar bodies and the prcfenl
llate. And the objection undoubtedly is fo
far JLin", as that it mull be acknowledged^
that there are iiiany gratifications, which lec-
fual w.Qn eagerly purllie, vvhich piety forbids
the indulgence of, and that there may be, in
fome particular feafons, very great inconve-
r.iences attending a fincere and {leady per-
feverance in our Chrilliaii profeiFion and
practice.

And it is farther certain, that whatever
be the meaning of godlinefs havirig the promife
of the prefe/it Ujt\ the Apotlle could never in-
tend to allure us, that ivorhily riches y honours ^
and pic c,j lire s fboukl be the covfiant recompenje
beftovved by God on true religion and vir-
tue. This indeed fometiaies doth happen in
the courie of God's providence, and conli-
dering things in their natr.ral coni-seftion,
piety ?.rA true gcodnefs is the moft diredl and
certain way to all that worldly profperity,
which on the whole is beil for us, as well as
the mort en^eclual method to render it fecure
and permanent. However, there is no ne-
ceiiary perpetual connection between a life
of p-enuine godlinefs and temporal profperity,
nor any promile trcm God, that I know of,
always to fecure (ccular advantages, in any
remarkable manner, to devotion and the prac-
tice of righteoufnefs. The grand encourage-
ments to this are derived from the objects of
2i future ftate, and the principle that is to di-
reft our whole conduft here, is that ol faith
in th.e impcrtant realities oi the unfeen and

eterral

Serm. 15. to prefejit Ilappinefs. 37/^

eternal world. And the ^ood thinss of the
pre fe lit ihte are fpoken of r-jther under di-
minilhing chara(5ters, as fading temporary ob-
jects, that fcrijlo in the iijmg, that lall: but for
a mornert, that are attended with very dan-
ij:erous temptations and fnares, and that of-
tentimes prove deilrucftive to the poiTelTors
of them. And therefore revelation is fo far
from raifin;^ any hopes, or giving any pro-
mifeG o{ diftingnidiing worldly profperity, ao
that it rather cautions us againll purfuing it
too eagerly, enjoying it too freely, and placing
our proper happinefs in i^

However, there is a real and important
truth in the words of mv text ; that ^cdlnjel's
hath the trcmife of the life that new is, or that
God hath given oany gracious affurances,
relative to the intercifs and happinefs of the
prefent life, the accompliihment of which
may certainly be depended on, sod which
religious pcrfons fnall experience the truth
of, if they are wife to ip.iprove the means
he is pleafed to afford them, for their own
advantage and comfort. They niay in a par-
ticular manner allure themfelves :

That their lives fliall, as to the ccnirnuance
and ft! f port of the m^ be under the cciit'imiai
care ami protcdlion ot God's j^rovidence, and
whilfl they abide by their principles, and
remain fteadf^ift in their duty, lengthened out
to their full period, /, e. till they have an-
fwered the great ^\\^\ of life, and wldlft the
continuance of it (liall be for their real be-
nefit and Vv'Cifarc. And this is all a wife marj
B b 3 would

574 Genuine Piety ejjcntir.l Scnii. 15.

would delire ; and to wlih to live, when God
knows that the gratincatiorx of inch a wiih
would prove greatly injurious and deftruclive
to us, is the sreateil: iollv, as it is wilhins;
to outlive the only valuable ends ol life,
"viz. the ufefulcefs and hauDinefS' ci it. Whe-
ther we are continued here a loncrer or ihorter
period, is in iifelf of little coniequence, and
neither argues the flivour or dipleaihre of
God. The only circumKai^.cc of any real -
confcGuence to us, and bv conlequenee that
is deiirable in its nature, is ; To U've hug
enough to approve ourfelves to God, to /cr//7
ourfelves into the rigiJt dijpnjinons for happi-
72ejsy fo that if life be prolonged we may
fpend it worthily and comiortably, or if the
duration of it be fliortened, we mav be
truly prepared for whatever ihall be the
events of the life and world that is to come.
If God preferve us here till this is done,
we may be well content, though we are
permitted to continue here no longer, and
to remove wherever the good pleafure of God
fliall fee fit to tranfplant us. And fuch an
affurance of life God hath really given to
piety and virtue in the gofpel revelation. Tliis
is the exprefs prcmife Oi our Lord hinifeh :
Beheld the fowls of ike air, for they fow 'not,
neither do they reap^ nor gather into barns, yet
their heavenly father feedeth them. Are ye not
much better than they ? Ccnfdcr the iillies cf the
field, how they grow, they toil not, neither do
they fpin. And yet I fay unto you, that even
Solomon in all bis chrv was net arrayed like one

of

Serm. 15. io prefent Happinefs. 275

of thefe. Wherefore if God fo cJoatb the grafs
of the fields "which to day is, and tonjorrcw is
cajl into the ove?i, JImll he not much more cloath
you, O ye of little faith ? Seek ye fir [I the kitig-
dom of God, and all thefe things fiall be added
io you *. In thefe words, God having made
men of a more excellent 7iature than the lillies
of the field and the fowls of Heaven, is laid
down by our blefled Lord, as a folid rcafon
and certain proof of their being under the
immediate core and guardianfliipof providence,
and that God would concern hitiifclf to up^.
hold them in life, and provide for them the
necelTary fupports of it, whilil: they are in
the way of their duty, and 'till they have
finiflied the fervice to which God hath ap-

1

pointed them. And men of fincere piety
have peculiar reafon to alTure themfelves of
a continued interefl in the divine protecStion,
for the fecnrity of their lives, more than all
the reft of mankind, who governing them-
felves by their paflions and fenfual afiecPcions,
and walking in thofe paths of fin, which arc
his abhorrence, have reafon to fear their being
left to the confequences of their own follies,
and that they Oiall fall a prey to thofe de-
flrucftive evils to which they voluntarily ex-
pofe themfelves. Whereas righteous and godly
men, may, from the general ends and reafons
of providence, as well as from the efpecial
promifes m.ade them, affure themfelves of
the fecurity and continuance of life, whiifl

* Matt. vi. 26.

B b 4 life

57<3 Genuine Piety ej[tn!:al Serm. 15.

life Is worth the having, as long as they arc
capable of rightly improving it, and the far-
ther continuance of it would not expofe them
to any dangerous and deftruLtve evils. So
that god.incfs hath the promifj of this lif}, as it
is a real fecurity to religious perfons, that God
v/ili never luifer them to be cut ott by fuch
an ii::::n:dy and immature death, as would
prove unifiendly to their bed: interell: and
happinels ; but am'dfi: all the Vririous dangers
cf life, to which they may be ex'i^ofed, will
either enable them entirely to efcape thefe.
Of preferve them from all their dellrucCtive
cti>;dts, 'till he knows it is lor their advantage
to cnve th-cin a final deliverance, by rcmovin?
them into that better llate of exiftence, where
they (hall never be incleRed or endangered
bv them any more. With fucli a promife,
who need be anxious about life ? *' Under
the divine protection no dercruclion can come
near me. I know I (hail live, and not die,
as long as I wiili to live, /. e. as \^i^'^ as Cjod
JcnDws life is bed for me, and longer me-
thinks one would ncjt inaulize a f nr^le wi.'h to
protracl it." Again,

GQ{iih:(js hath the prom'- je cf th: life that r.cvj
/.f, as it is an etTetinal p-i^lrra'ivd from all
tb.e greai: cccajicns and l(,urces (f imhap.plnifs
C'ld m'fcryy and as it hatli the afTurance
Qi Gcd, that he wj!l be their ^v^rdlcin and
protc^or from them. From wlicnce pro-
ceed tiie greateil: diftreffes and uneafinefs of
human n^^ture ? Vv'^hat is the real can'e of
mens being involved in wr-.tchednefj and

deflruriion ?

Serm. 15]" to prefeni Happlnefs. 377

deftrudtion ? Is it the arbitrary and fevere
appointment of God ? Is it becaufe he takes
pleafure in their anguidi and ruin ? Is it his
agency and providence-.that iiath introduced
fo many evils into the world, and expoied
human lif-^ to fuch an infinite variety of cala-
mities, that pei'petually infell it ? No. God
is blamelsfs. The fource of thefe things is
to be fought elfewhere, and men are their
own tormentors and deftroyers. God hath
created all things for good, and if men would
follo\y the direction of his providence and
Vv'ord, the miferies of mankind would in great
meafure immediately ceafe, and happinefs
foon return to us from her native heaven, to
fiiiile on, and blefs again the inhabitants of
our world. But if men v;ill cheiifli the
caufes of their own unhappinefs, contrary to
the will of God, how can they efcape that
m.ifery which they thus bring upon ihem-
felves ? If they will cherilh thofe corrupt
paliions and afl'edions, which they ought to
lupprefs, they muft be drawn into thofe in-
conveniences and evils, . which when thev
feel they would be glad to be delivered
from. If they will indulge to crim.inal plea-
fures, snd enter into ail the methods of fin
and folly, they mud feel, in their intervals
of reflection, all that remorfe of confcience,
and thofe cutting relled:ions of their own
minds, which the i^n^o. of guilt naturally
and conflantly produces. If they will nQcd-
Jefily expofe themfelves to the danger of
powerful temptation?, they mail: cxped: to

fall

37^ Genuine Piety ejfential Serm. 15.

fall by them, and reap the deftrudive con-
fequences. If they will live without any
care to prepare for death, it is no wonder
they iliould be in perpetual bondage, thi'ough
the fear of it. In a word, the confequences
of fin and folly are, in their nature, unfriendly
to mankind, and if we cherilli the caufes of
our own mifery, we put it, as far as we
can, out of the power of God himfelf to
prevent it. But now godlinefs hath the fure
promife of the gcfpel of being effc(flua]ly
guarded fi'oin ail thefe aggravated diftreifes.
It fuppofes that the habits of fm are in feme
good meafure broken, and it hath the af-
furance, that he la-ho hath begun the good work,
will carry it en to greater peitc6tion, and fully
cornplea' it iti the day cf Chrijl * ; and as our
deliverance from thefe grows more intire,
the fources of unhappinefs proportionably
diminifh, and the mind becomes more and
more difpofed to be comfortable and blelTed.
Even men of religion and piety have their
errors to acknov/Iedge, and that give them
fome uneafy moments. But then they have
their relief from the divine promife, that God
will judify them freely by his grace, and
that beino; recovered from fin, thev fliall be
finally faved from condemnation, and there-
fore are free from all tliofe ai^^ravated terrors,
to which the fenfe of unpardoned guilt muft
neceffarily expofe them. They are encom-
paifed with temptations equally with other

♦ Phil. i. 6.

men.

Serm. 15. to prefenl Happinefs. 379

men, from the fnares of life, and the cir-
camftances of the world around them. But
then 'tis their happinefs, that they are not
equally endangered by them. For they have
the comfortable protnife, that God is faithful y
who ivill not fffer them to be tempted above
liohat they are able^ but ivill with the temptation
alfo make a way for their efcape, that they may
be able to bear it * ; and being thus allured,
that the grace of God will be fuficient for
them, they chearfuUy commit themielves to
the divine prote(fl:ion, fure either to efcape
the danger of temptation, or the guilt and
mifery that follows by being overcome, and
complying with it. As godlinefs is the heft
ornament, and trueft improvement of life, fo
it is in its n-aiuxc xYiO, bf preparatiofi for death,
and the prcmife aflurcs us, that he who lives
by the Chriftian faith fiall not die eteiiially,
is pafl'ed from condemnation to life, and
being made meet for, fliall finally become par-
taker of the inheritance of the Saints in light.
So that he is relieved and comforted under
the thoughts and approach of death, and
can poilefs his mind in peace in thofe mo-
ments, when habitual and impenitent lin-
ners are deftitute of every confideration to
fupport them, and betray a thoufind un-
eafy apprehenfions of what (hall befall them,
in that future flate of exigence, into Vv'hich
they are entering by death. In a word, god-
linefs is effedually fecured by the promiTe of

* I Cor. X. 13,

God

3^0 Genuine Piety ejfential Serm. 15.

God from every real evil to which human
nature is incident, and that can be finally de-
Itruclive of its proper happiness. Af^ain,

Godlinefs hath the proimfe of the prefent lifcj
inafmuch as it hath the afFurance, that all
the various events of it (hall be fo over-ruled
by the providence of God, as to contribute to
the prefent comfort and happinefs of thofe
who ioliow after and pra^^cife it. In many
refpeds, as to external circumflances, all
things happen alike to alU and the good as
well as the bad experience promifcuoufiy the
different efFctfts of prosperity and adverfity ;
the worthiefl: Chiiflians being fometimes un-
der great trials and afihctions, and others of
them in polTeliion of all the valuable advant-
ages of the prefent flate, juft as other men
are, who live entire ftranc;ers to the life
and power of godlinefs. But how great are
the advantages enfured to true piety, in
thefs various conditions, by the exprefs pro-
inife of God, in which thofe of a difterent
character have no intered whatfoever ! For
to thefe latter prcfoerity is a fnare, brings
them into powerful temptations, that corrupt
and prepare them for deflruftion, alienate
their hearts from God, and render them
utterly thoughtlefs of, and unprepared for
eternal falvation. And when they . are in
circumftances of aHlidion and diflrefs, they
have no confiderations to relieve them, no
profpeds to revive them, no promife of God
to take refuge in, no heart or knowledge
riqhtly to improve them, nor any reafon to

promife

Serm. 15. to prefent Happinefs, 3S1

promife themfelvcs, that the event fliall be
comfortable and happy to them. But what
faith the promife to religious and good men ?
Can there be a more comfortable aflurance
than that of the Apoflle ? Ail things woriz to-
gether j or good to them that lo'-je God^^. And
what pleafufe may we take in the various
circumliances of iiie, in which providence
hath placed us, under the influence of this
blefied perfuafion, that iieither death nor life,
nor things prcjent^ nor things to come, Jhall be
able to jeparate us from the love of Gcd which
is in Chrifi jejus -f*. So that if God fhould
pleafe to bring them into circumflances of
great prcfperity, it lliall not prove a fnare
and a curfe to them, and God will enable
them to ule it with innocerce and dignity,
and to imiprove it to the beil purpofes, the
benefit of others, and the increafe of their
final rev/ard from God. And as to thofe
afUBions that may befall them, however
grievous they may be in fome refpects, the
intention of them is friendly, and the effedl
of them fi:iall be benef.cial, as they fliall be
rendered by them partalcers of God's hoUnefs^
and prepare them for a far more exceeding
and eternal weight of glory. Well therefore
m?.y gcdlinefs be laid to have the promife of the
prefent If, in that it hath fo kind an influ-
ence upon all the various circumflances of
our being, a:id fmce there is nothing can
poiTibly happen to us, but what God will

* Rom. vili. 2S. t 38, 39.

make

382 Genuine Piety ejjentiat Serm. 15,

make fome way or other contribute its (liareto
our real welfare and happinefs. Again,

Godlincfs hath the promife of this life, as it
hath the ajjurance of the conjiant q[/ifta?:ce of
the fpirlt and grace of Gcd, to eftabliili and
perfed; it, and to aid thofe who love it and
are partakers of it in the difcharge of all
the important duties of their Chriilain call-
ing, and enable them to feeure their own
eternal falvation. I^ife is of very little im-
portance, confidering it only as our capacity
for animal fervices, and the enjoyment of
merely fenlual latisia£tions and pleaiures. In
this view, it is jufc upon a level with the
life of brutes, and anfwers no more worthy
and valuable ends than theirs. What ren-
ders us fuperior to the beafts of the field,
and better than the fowls of the air, is
our capacity for 7-ational feruices, our being
formed iov the exercifes of religion, for the
pradice of righteoufnefs, for ufefulnefs in
our ftations, and for the exalted happinefs of
a future everlafling exiltence. And he pof-
feffes life in the bell manner, and hath infi-
nitely the higheil advantage from it, who
employs it for thefe excellent purpofes, and
improves the feafon of it in the cultivation
of his own mind, ferving the mofc valuable
interefls of others, approving himfelf to God,
the great author of his being, and laying a
good foundation again ft the time to come, in order
to feeure the poilcfiion of eternal life. And
what m.ghty encouragements have fincere
Chriflians to eno-ace them to uilii^-ence and

a6liviiv

Serm. 15. to prefent Happinefs. ^83

adllvity in the clifcharge of their dutyj and the
purfuit of their happinefs, from the promifes
of God in the gofpel ? If they are confcious
to their own irnperfedions and vveaknefs,
and find themfelves too unequal to the im-
portant fervices required of them, yet the
promife is fufficient to infpire them with re-
fokition, that God will work in them both to will
mid to do of his own good pleafiire. If their
duty be attended with any peculiar difficul-
ties, the promife of God will render them
fuperior to them all, that his Jlrength Jljall be
made pcrfeSl in their weaknefs, and that he will
ejiablijjj and fettle them. If at any time they
are under uneafy appreheniions with refped:
to their final fafety, and afraid leail they
fhould be perverted from the path that leads
to happinefs, and incur the forfeiture of eter-
nal life ; their courage will revive, and their
hopes grow chearful, when they recoiled:
the grace of that promife, that God will ne~
ver leave them nor fcrfake theju^ but preferve
them by his power, through faith unto falva-
tion. And thefe promifes of revelation arc
agreeable to the perfections and character of
God, the befi: of beings, and are vouchfafed
us, for our comfort and fupport under all the
difadvantages of the prefent fcate, to affiil us
in purfuing the great ends of our beings, and
render our enquiries after, and purfuit of hap-
pinefs finally fuccefsful. And lailiy,

Godlinefs hath the promife of the life that now

is, as it fliall certainly prove the means of

feairi?ig the true pof[e[jion and enjoyment cf it,

whilil

384 Genuine Tidy ejfential Serm. 15.

whiltl It continues, and be a preparation and
introduilion to the bkjj'mgs of a better. Txhey
who live in a perpetual diffipation of thought
and time, who have no principles to govern
them, no good difpoiitions to iniiuence them,
no fervices of reafon to employ them, nor
better hopes of futuiity to enliven and ani-
mate them, do not live, /'. e. do not properly
enjoy life, and cannot have the higheil and
beft reliih of it. The happineis of reafonable
beings muft be derived from refieBion and
difpofttiouy from right aLiion, from the efteem
of thofe beings with whom we are conneded,
and on whom we are in any manner depen-
dent for the continuance of life, and the
welfare of it. This happinefs can only be
fecured by religion and virtue, and the
promife of God gives us full certainty, that
happinefs iball he the certain confequence of
governing ourfelves by the principles and
rules of them. The comprehenfive blelling
of human life, and that on which all the
real enjoyment of it depends, is the fiiend-
niip and favour of God, with wliich every
other kind of real gooii is conneifted. And
this ineftimable blefiing God hath affured re-
lio-ious perfons they fliall never be deprived
of. All things are ycurSy faith the Apoflle,
for you are CljrijTs and Chrijl is God's ; through
him we are interefted in God, as our recon-
ciled God and Father ; and he hath faid,
J am your God, and you fhall be ?ny people. Now
the fenfe of the love cf Gcd JJjed abroad in our
hearts, and the \ve:i grounded peifuafion,

that

Serm. 15. to prefent Happinefs. 385

that we {hall never be forfaken of his good-
nefs, is a circumftance of all others the moft
grateful and pleafing, and will caufe the
moments and hours of life to pafs on with a
chearfulnefs of foul, that can arife from no
other refledion whatfoever. This belief and
aflurance will make foHitiide unfpcakably
more pleafing than all the gay alTemblies
for vanity and amufements. This will fe-
cure integrity in the condud: of all the fe-
cular concerns of life, and that prudence in
the management of them that is necefiary to
fuccefs, and that folid comfort that flows from
them both. It adds a relifli to profperity
itfelf, when it is conlidered as the efl?edt of
divine goodnefs, and an earnefl: of future and
higher favours. It produces contentment in
humbler circumftances, when regarded as the
difpofal of a wife and faithful friend, who is
engaged to order all things for our benefit
and welfare. Under afflictions it produces
patience and acquiefcence in the will of
God, and thus takes away the bitternefs of
them, and prepares and opens the heart for
the confolations of God, that are not fmall.
In the laft moments of life, the apprehenfion
and perfuafion, that we ftand well with God,
and are through Chrift the objeds of his fa-
vour, will fpread a chearing light throughout
the *valley of the Jhadow of deaths caufe us to
pafs through it with refolution and hope,
and look forward to the end of it with joy
unfpeakable and full of glory. In a word,
C c ' the

3S6 G ermine "Piety effenlial Serm. 15,

the truly religious pcrfon, whatever be his
lituation in life, is fittefi; to have the trueft
enjoyment of it. His own principles, his
governing difpofitions, his future profpects
and his interell in God, and the good pro-
niifes he hath given him, all confpire to
render the prefent life a blefling to him;
for on ail thefe accounts the work of
righteoufnefs Ihall he peace, and the etie(^"t
of righteoufnefs quietnefs and aiiu ranee for

ever

•*

• From what hath been faid we may well
infer, of what unfpeakable confequence to
the happinefs of hr.man \\{q. "driz tromifcs of
God hy .revelation are ^ which fo clearly af-
certains the dodlrine of providence, fets it in
fo clear a view, reprelcnts it in fo com-
fortable and friendly light, and aHures reli-
gious perfons of a conilant interefl; in the
care of it. and all the affairs of their whole
exiftence ihall be under the direcftion of infi-
nite wifdom and goodnefs, and ordered for
our prefent and future advantage. This makes
life, with all its inconveniences, a real bleffing,.
and is the befl ingredient that I know of ia
the happinefs attending it. If I know that
providence will be my protecflion and guide
during the few uncertain years I am to
abide here, and that the feafon of life, well
employed and improved, will be my intro-
du6tion into a more perfed: and durable

■ * Ifaiah^xxxii. 17.

one ;

Serm. 15. to prefent Happnefs. 3B7

one ; 'tis comparatively of but fmall impor-
tance, what our external circumftances are,
or how long or fliort our duration is in this.
This knowledge we can derive only from re-
velation and promife, and our bell reafonings
without this aid will be uncertain and un-
fatisfacftory. Let us therefore be thankful
for, and cordially embrace thefe promifes,
and under the influence of them be careful
to perfeB kolhiefs in the fear of Gcd,

C c 2

SERMON

388 Glory^ Honour^ and Immortality, Serm. tfi.

SERMON XVI.

Glory, Honour, and Imfnortality, the
Objed of the Chriftian's Purfuit,

Romans it. 7.

'To therrty who $y patient continuance In well doingy
feekfor Glory j and Honour y and Immortality,
eternal Life,

NO man hath, properly fpeaking, the
ordering and fixing his own circum-
itances in life j but whatever his condition
may be, if he is a wife man, he will make
the beft of it, and improve it to the mofl
valuable purpofes he can. That all think life
a blelTing, is evident from their being ex-
treamly loth to part with it, and from the
care they take to prcfcrve and prolong it > and
there cannot be any thing more contrary to
reafon, a-nd all the rules of true prudence, than
for any one voluntarily to (horten the period of
his own life, and thereby cut himfelf wholly
off from all that happinefs, which, with a
right improvement,, it might be made to yield
him.

If

Serm. 16. the Ohje5ls of the Chrijlian's Purfuit. 3S9

If our prefent lives were to determine our
exiftence, and we had no future expedations
whatfoever, and it was in our power to pafs
the time of them with reputation, comfort and
happinefs, by living as the law of our natures,
and the unbiafled judgment of our minds
fhould dire(ft us ; though the real importance
.of life would certainly lefl'en, in proportion
to the fliortnefs of its duration -, yet it would
jcertainly be a rcafon why we fliould protrad:
it to its utmoft kngth, and guard againft every
accident that would tend to impair or deftroy
it ? for it is certainly better to be happy, for a
comparatively little while, than never to be
happy at all, and never permitted to have any
exiftence, throughout the whole immenfity of
duration j and therefore to be happy as long
as we can, without defrauding ourfelves, by
any wilful imprudence, of any part of the
feafon of enjoyment, that nature or providence
might think fit to allow us.

But of v/hat i 71 finitely greater importance and
worth is human life^ if it is intended by the
great Author of it, as an introdu5lion into a
more durable ftate of exiftence, and if there
be in our nature fuch an adlive principle, as is
capable of, and form'd for an everlajling du-
ration ; of furviving the ruins of the body,
and exifting, exercifing its rational powers^
enjoying its refledions, and Sharing in a much
fuperior kind of happinefs than what the
prefent world can afford, and that ftiall be
commenfurate with eternity itfelf ? How
highly would this illuftrate and recommend
C c 3 the

39^ Glory, Honour y and Immortality, Serm. i6.

the benevolence and grace of the Almighty
Creator i if his own great view, in calUng us
into being, fliould be oar finally fliaring eter-
nal life ; and if he hath made it the one great
bulinefs of our tranfitory continuance here, to
leek for a glorious and bieffed immortality,
hath by his oiju pr-ofnijes, excited and encou-
raged this blefTed hope, and given us the
cJearefl and fuiefi: dircBions how we may
finally obtain it. If thofe reafonable fpirits
that are Vvithin us have no principle of cor-
ruption and diffoiution in them, the diiiolution
of the body cannot at ieaft affed: their exig-
ence ; they may, and they muft live, when
the taberracles they novv^ inhabit iliall be le-
velled with the duU's and continue to exile 'till
the great Father of them by his infinite power
fiiail think proper to annihilate them. But
as there is nothing in reafon to juilifv fuch a
fuppoiition, I think theconclufion, from God's
having created the fpirits of men for an im-
mortal duration, is certain and innifputable,
that his criginal inteniiGn in thus forming them,
v*ras their obtaining immortal happinefs. And
indeed, I (liould fooner believe, that m.en v\ ere
produced by fatality or chance, though nothing
can be more abfurd than fuch a fuppofition,
than that they were made by an infinitely wife
and good Being, with the original viev/ to their
being necefiarily and eternally m/iferablc -, be-
caufe I cannot difcern either the wifdom or
goodnefs of fuch a difpenfation.

And we may,! think, learn with thegreatefb
certainty what the on ginal end of creation was,

by

Serm. i6. the Ohjeufs cf the ChriJiian'sPurfuit. 394

by confidering what was the certain and avow-
ed c?2d cf God':i fending his Son into the ^-joorldy
which was not to cojidemn it, but that the world
throuQ-h him mi^iu he Caved ; not becaufe he had
appointfd mankind to wratlj, hut from the
determined purpofe of his gcodnefs, that all
who would believe and obey the gofpel fliould
obtain redemption by him : For thefe two
great works of God c.innot be repugnant to-
each ether, but mud neceflarily coincide with
and be fubfervient to one another, in the
fcheme of God's moral providence and go-
vernment. But as no two purpofes can be
more inconfiilent with and oppofite to one
another, than thole of dcftruciion and i-edenip"
tion J it appears to me fell evident, that as
benevolence was the ^reat m.otive in the di-
vine mind to call mankind into being, and
mercy the all powerful motive that formed
and executed the plan of their redemption,
the original intention of creation mud be hap-
pinefsj and the capacity for happinefs granted,
not cruelly to difappoint, but v/ith a god-like
generofity to oblige and fatisfy it, becaufe it
certainly is the end of redemption.

The feeJdug after eternal life is reprefented
by our Apofde as what (hould be the great
view of mankind in general-, for he tells us,
that God i.cill render to every man according to
his deeds ; to them who by a patient ccniinnance
rn well doing feck for glory y honour, and imraor-
fahty, eternal I'lje. Now if it be every man's
duty to do v/e]], and continue patient in well
doing, it is by this dodlrine of the Apoftle,
C c 4 equally

392 Glory ^ Honour, and Immortality^ Serm. i6.

equally his duty to feek after that glory, ho-
nour, and immortality, which God hath de-
termined fhall be the final reward of it. But
it can be no man's duly to feck after glory,
honour and immortality, if it be what he can
never poffibly obtain ; and therefore not any
man's duty to continue patient in welldoings who
is unavoidably cut off from all (hare in the
recompence attending it. If he is to feek for
eternal life by conftancy in good works, it
can be no more impofiible for him to obtain
eternal life, than to abound conftantly in good
works, and if God expedls that he fhould feek
after it, it is a demonftration that God is ready
to give eternal life, and will finally beftow it to
all, who by a fteady perfeverance in Chriftian
piety and virtue render themfelves capable of
obtaining it. Oh ! how great and excellent
is ths Chriflian vocation ! How high and dig^
nifyins: the work of life ! What can be a
-nobler purfuit than immortal glory and ho-
nour ! What more worthy and rational me-
thod of purfuing, than by ftedfaftnefs and per^-
feverance in well doing ! Let us here confider
thefe two things,

I. What that glory ^ honour, and immortality
are, which are propofed to us, as the
great objetl we are to purfue ; and

II. What thefeeking after them implies.

L Thefe words reprefent to us, in a very
pleafing view, the important bufmefs of human
life, that every man fliould be perpetually
employed in, and to which he ought to make

his

Serm. 16. the Ohje^ls of theChriJiian'sPurfutt. 393

his whole conducft fubfervient. 'Tis nothing
lefs than glory, honour and immortality . Creation
Ti^as not the work of humour and caprice, nor
of a fudden, accidental didate of unpreme-
ditating benevolence ; but of mature counfel,
direded by infinite wifdom, and intended for
the beft and nobleft purpofes. The defire of
life, in living, rational beings, is inferted
by the God of nature into our fran^es, and
we cannot extinguifh it if we would j and the
belief of a future ftate fo naturally arifes out
of the due exercife of our reafon, and is fo
conneded with the belief of a God and his
providence, as that it hath univerfally obtained
in all ages, and men find it impoflible ever
wholly to get rid of it, but either by ftupifying
their minds and confciences through the excefs
of vice ; or by endeavouring to perfuade them-
felves that there is no God, which is the
excefs of folly j or by denying the exercife
and infpedion of providence, which is the
greateft abfurdity, upon the fuppoHtion of
the real exiftence of an infinitely wife and gra-
cious God. And if this belief of a future
ftate be fb natural to the mind, and thus arifes
cut of the inward convidions of their reafon,
and their difcerned connedions with the great
Author of nature -, is it not a real proof that
he intended men (hould form this belief, and
be led into it by a right and impartial ufe of
their reafonable powers and faculties ? And
after all is this belief a falfe perfuafion, when
it thus arifes out of truth ? Are our beft rea-
fonings all fallacious ? Wherein then can we

ever

39-1 Glory ^ Honour^ and [mmo'rtaUty^ Serm. iG.

ever truft them ? Or hath God deceived us,
and given us reafon and judgment only more
effcdually to impofe on iis, and neccirarily to
conflrain us to believe ivhat after all our beft
convi(?Lions there really is not any fcandatlon
for believing ? This appears to me to be a
moft unworthy fentlment of God, and fo
di(honourable to his perfedions and character,
as that it is impOtlible I fliould ever be per-
fuaded to receive it.

Belides, let it be confider'd, who are the
perlbns that in all ages have thrown off the
belief of a future ftate, or rather endeavoured
to pcrfuade themfelvcs that there is none ; and
they will generally be found to be fuch, whofe
charaders procure li«:le credit to their opi-
nions, and who 2;!ve no reafon to ilifDed: a
very rigid impartiality in their reafonings con-
cerning them. It wili not be an invidious re-
fledion to fay, that not one ot them can have
any fentiments or real fenfe of religion, and
that far the greateft part of them are men of
liberty and pleafure, to whom the belief of a
future ftate is not ve-y pleafing or favourable,
who are too much under the power of in-
clination to weigh in an equal ballance reafons
that would lead them into a perfuaiion of the
truth of undtfirable principles j the belief
of which would either make them uneafy in
their methods of life, or foice them to forfake
thofe praOices, from which they do not fo
much as wifh to be reformed. Now when
men of this caft and charader ridicule, or
indulo-e to fcenticifm about a future ftate^

or

Serm * 1 6. the Ohje^s of the Chrifiimi^s Purfuit . 295

or take upon them to deny it, and the great
events that are to take place in it, refpec-
tivelv according!; to the diltcreriCC of men's ac-
tions ; their very charadtcrs diTcredit their
fentiments, and ihtw ihcy are the relult, not
of maturer judgment, but of an irrational
biafs, and a real prejudice againft truth and
righteoufnefs ; or, in a word, unbelievers
through convcniency and choice. On the
contrary, the higher men's fentiments are
of God, the more firm their belief of his
providence, the more ferioully they worfhip
him, and the greater friends they are to the
pradiice of univerfal rigliteoufnefs and virtue,
the more difpofed they are to the belief of
a future flate, and the more certain and
plealing their expectations of happinefs in
it. 'lis one of the firil: principles with them,
that God is a rewarder of them that dili-
gently feek him, and they cannot help con-
necting piety and virtue with the hope of a
recompence from him. Nov/ whence is this
connection ? Doth it not arife from the na-
ture of God, and the mod certain nature of
things ? Is it not tlierefore a connexion made
by God himfelf, as he hath fo formed us,
as that we cannot help feeing and rejoicing
in it. •

The conclufions of infidelity and vice are
often feen in the moft convincing manner to
be groundlefs and falfe, when' the charm of
plealure is broken, and the amufements and
deceits of fcliv forfake them, and the in-
tervals of fobcr and calm relieclion come in

the

39^ Glory ^ Honour y find Immortality ^ Scrm. i^;

' the room of them. But fo far is the belief
of a future ftate, and a bleffed immortahty
from deferting or appearing falfe or precari-
ous to lincerely religious and virtuous men,
that in thefe very feafons and intervals, when
infidelity fneaks away from the heart, fcourged
out of it by the furies of remorfe and ter-
ror, and the vices that occafioned it become
the abhorrence of thofe who pradifed them ;
this belief frequently rifes jnto the fulleft
alTurance, and their profpeft of a blefled re-
compence from God becomes more certain
and delightful. Tell me then ye fons pf
vice, whence comes this mighty change in
your convidions and prj-nciples frequently at
the clofe of life ? Or whence is jt, that you
become as thorough believers, in fpite of
yourfelves, as thofe you have ridiculed for fu-
perftition and credulity ; and behevers too,
without dignity, unwillingly, and utterly de-
void of comfort ? Why do ye not always die
as firm unbelievers as you have lived, and
make the bold trial of eternity with an un-
daunted courage, and an intrepid contempt
of every thing that may happen in it ? Alas !
for them, confcience recoils, reafon forbids it,
contrary probability ftares them in the face,
and even full convidtion of its folly and
madnefs is the dreadful cure of all their un-
belief. But whoever faw or heard of an ha-
bitually religious and good man turn unbe-
liever, when he came to die ? Did fuch a
one ever repent of his piety to God, the
virtues he hath practiced, or the good works

he

Scrm. 1 6. the OhjeSfs of the Chnjlian*s Purfuit, 397

he haith beett enabled to aboUnd in ? Did he
ever grow pale at the confcioufnefs of having
beenjuft and chafte and temperate, benevo-
lent and kind and merciful ? Or ftart back at
the thoughts of death, at the remembrance
of having maintained a confcience 'void of offence
towards God and man ? Or renounce his hopes
as vain and criminal, or die convinced that he
lived a fool, by living under the influence
of faith and reafon ? Whence is it, that no
one inftance of this fhould ever happen ? It
cannot be from any real rational convid:ions,
that there is any truth in the principles of
religion, or the dodtrine of a world of future
recompence 5 if, as unbelievers and libertines
would endeavour to perfuade us, all thefe no-
tions are founded only in imagination, childi{h
prepoflTeffions, miftaken education, and the
glooms of melancholy and enthufiafm. If
this be the cafe, it may be as reafonably ex-
pected, that believers fliould at leafl fometimes
turn infidels, religious men deride their own
pracflice as ridiculous and fuperftitious, and
virtuous men laugh at the diflindion between
good and evil, in the clofe of life, and when
they are going out of being, as they imagine,
into non-exiiience ; as that fcepticks (hould
turn believers *, profligates fhould curfe their
former follies, and hardened flnners relent,
profefs their repentance, and promife amend-
ment, if they recover from the danger that

* Sed. Vid. Plutar. vit. Bruti et Flor. 1. 4. c. 7. circa finem.
Plutar. de SuperHit. p. 165. a Dion. CafT. p. 47. § 49. fin. 36.

threatens

398 Glory ^ Honour^ and Immortality^ Serm. 16,

threatens them. This latter cafe frequently
happens, ; the former never -, and the reafon
is evident, becaufe infidehty is generally the
hally unripened conclullon of felf-prejudice,
of corrupt inclination, and the habitual love
of vice ; made in a fort neceflary for vindi-
cating themfelves to their own confciences, or
to ftitie and extinguifh the painful reproaches
and remonftrances of them. And therefore
the profpecl of death, v/hich Ihews thera
clearly to themfelves, introduces reafon in
the room of pallion, awakens confcience to
give its impartial testimony, and makes men
weigh things, not in the deceitful ballance of
inclination, but of fober, cool and deliberate
judgment ; which flrips vice of its deluiive
and enfnaring drefs, and reprefents it in all
its native and genuine deformity, and makes
them, in fpite of their own wiOies, apprehen-
live that there is a fomething to come, for
which they know they are but ill prepared,
after they go down to the grave ; 1 fay the
profped of death, when the enchantments
of pleafure are now no more, and the de-
lufions of Hn can no longer impofe on them,
forces them to renounce their former fcep-
ticifm, to confefs the truth of the principles
they once derided, and turn cowardly peni-
tents, through the dreadful, but jufl: fears of
a future damnation. Whereas virtuous and
good men, who embraced the principles of
religion and morality through rational con-
vi(5tion, without fuffering inclination and the
love of vice, to bribe them againft truth and

righteoufnefs.

Serm. 16. the OhjeEis of theChrifliciY^sFurfnit. 399

rigbteournefs, and who through the influence
of their principles have lived joberlyy righteoujly
and godly in theprej'ent world, can never change
their principles in the luit period of life, from
any convidtion that they have embraced them
upon any didionoorable and fei:!fual motives,
nor ever repent for a lingle moment, that they
have purified their hearts, and preferved them-
felves free from the corruptions of the world,
by their obedience to the truth, but die as
they have lived firm believers, and rejoice
that as they h?.\Q Jru'ght after glcry^ honour,
cmd immortality^ they jhall obtain eternal life.

The words we render glory and honour are
joined together by the beli writers, and though
there is a great fimilitude of meaning; in them,
yet it is very far from being exadlly the fame*.
The firfi: denotes the good elteem and re-
putation that any man hath with others, upon
account of any real or fuppofed excellencies
he is polTefled of, or any peculiar priviledges
or diftinguidiing favours conferred on him,
the orii^inai word frequently denoting opinion,
and from thence by an eafy figure that reputa-
tion, refpedt and praife, which follows, from
the good opinion of others. Thus it is faid of
fome of the chief rulers of the ^o^N^^ihat they
believed in Cbriji, but becaufe oj the Pharifees did
not confefi him^ leajl they Jhoidd be put out of the
Synagogue ; becauCe they loved the -praife of men
more than the praife of God y. i. e> good efteem
and applaufe of men more than the com-

* c4«' ■ t Jchn^xi-;. 43;

mendation

'40O Glory^ Honour, aftd Immortality, Serm. 16;

mendation of God. The other word *, we
render honour, properly denotes thofe marks
of favour, that are beftowed by others, efpe-
cially by a fuperior, either as the reward of
another's merit, or to teftify a peculiar regard
and affedion to him, and thereby to elevate
him above the common rank, and place him
in circumftances of diftinguiflied dignity.
Thus, a prophet hath no honour in his own
country -f*. They will not give him the facred
title, nor the efteem and reverence that is due
to it ; and our Lord tells his Apoftles : If any
manferve me^ him will my father honour \ ; ad-
vance him to a ftate of the higheft dignity,
and diftinguifli him by the peculiar favours
beflcwed on him. So that the great em-
ployment and comprehenfive fervice of a
Chriftian, as fuch, is to purfue the higheft
reputation, and the moil durable and fubftan-
tial honour.

I . He is to feek after glory, and peculiarly
that glory which comes from God ; that praife
and commendation which he beftows on all
thofe who approve themfclves to him, by
always doing the things that pleafe him.
There is a kind of natural inftind: in men,
that powerfully leads them to wifh the good
opinion, and defire to be efteemed and well
fpoken of by others. Even virtuous minds
cannot diveft themfelves of the love of praife,.
and no man can help feeling a very fenlible
pleafure from the cordial commendation of

• xi\Mk t John iv. 44. % xii. 26.

thofe

Ser m . 1 6. the OhjeBs of the Chrifiiart's Purfidt. 40 1

thofe he loves and honours, and every wife
and good man will endeavour by a right be-
haviour, firlt to deferve, and then fecure it ;
and he who cares not what the world fays of
him, hath put off decency, and forfeited the
common civilities of mankind. This good
opinion of others will be proportionably more
valuable, according to tiieir fuperior charac-
ters and ranks, their diftinguilliing titles, their
ftations of honour, and elpecially their mo-
ral qualifications and endowments, fandity
of behaviour, fhining abilities, and amiable
difpofitions and affecftions. And therefore
the commendation and praife that comes
from God is of all others the mod deiirable,
as it is not the effed: of partiality and preju-
dice, hath nothing of affedation and flattery
in it, nor is given upon a miftaken opinion of
the charader of thofe who are the objeds of
it ', but is founded in truth, upon the pof-
feffion of fome real excellency, fomewhat that
is truly praifeworthy, and eflimable in the in-
fallible opinion and judgment that he forms
of perfons and things ; and whofe praife
therefore is not like the fickle, unmeaning
applaufes and miflaken commendations of ig-
norant or deceitful men, that often mean no-
thing, and are no proof of any real excel-
lency, or commendable quality in the perfons
on whom they are beffowed, but is given by
him as his teflim.ony to real worth, and ren-
ders the perfons who receive it worthy the af-
fedion, efteem, friendfhip and honour of the
whole reafonable creation. This, Sirs, is a
Vol. III. D d bkjjing

402 Glory ^ Honour^ and Immortality^ Serm. 16.

bkffing worth your piirjii'mg. You can live for no-
thing greater or better. Secure this, and you
have all that heaven and earth can bellow. T^he
praijeof God is of infinitely more value than all
the treafures of the univerfe, and will add a
greater fan(ftity, luftre, and dignity to their
characters, than lliould angels and men, and
thewhole creation join in the applaufes they
give you j for not he who commendeth h'imfelf\
or is commended by others is approved^ but he
who the Lord commendeth *. The characters
of thefe are expreilly declared in Scripture^
and if we can obferve them in ourfelves,
with what pleafure, with what thankfulnefs
to the grace and mercy of God, fl:iould we
reflect on our happy condition, in that amidft
all the imperfedions that accompany us, yet
we are in our prevailing temper and cha-
racter of the number of thofe excellent ones of
the earthy in whom he delights^ whom his coun-
tenance beholds with pleafure^ whom he hath
fet apart for himfelf, whom he approves by
the voice of revelation, and v;ho fliall finally
receive his commendation, in the mod au-
thentick, publick and honourable manner.
For there is a day approaching^ when God by
fefus Chriji^ will folemnly, and in the view
of the whole rational creation, pronounce
every fiucere and faithful Chriftian, acquitted
from every charge againil: him, publickly
declare hi?n a good and faithful fervant, and
command hhn to enter into his mafiers joy. Thus

* 2 Cor. X. 18.

fliall

Serm. 1 6. the Ohje^s cf the Chrijlian'^s Purfuit. 403

iliall it be done to thofe, whom God delights
to honour. Who would not wifh to be of
that diflinguiflied number ! Who would not
be glad tlius to have his fidelity acknow-
ledged ! What mufick will that ivell done of
the Son of God, be in thine ears, Chriftian,
if thou flralt hear it fpoken to thyfelf !
Sweeter than the melody that the mofl: ex-
quifite ftrains of earthly flvill can form, or the
harmony of the heavenly choir of angels them-
feives can poffibly entertain thee with. Oh !
feek after this glory, and God by Chrift will
hereafter bellow it on thee. And this is the
more valuable, as,

2. This commendation of God hath the
highejl priv! ledges and hofiows attending It. Mere
commendation hath little fubflantial in it,
and praiie that hath nothing valuable attend-
ing it, is but an infignificint breath, that mi-
nifters but litde to the true enjoyment and
dignity of life. It is but thin food, and though
it may give a momentary pleafure, fcon leaves
us empty and unfatisfied. The pra'ife that
comes jrom God is not only highly honotu^able in
its nature, but its consequences the moft truly
glorious^ and worthy to awaken and animate'
the warmefl ambition of our minds. There
is nothing efleemed amongn: the fons of men
more than conqv.cft and vidory. Thofe whom
God approves diail obtain tlie moft difficult
and glorious victory of all others. Thev not
only conquer themfelves, their criminal paf-
iions and affections, and the corrcntions and
temptations of the finrnl world in v/hich they
D d 2 dwell.

404 Glcry, Honour^ and Immortality^ Scrm. i^,

dwell, and of the powers of darknefs, who
have in every age fubdued and enllaved fo
great a part of mankind to their ufarped and
lawlefs dominionG ; but what is more, they
Ihall triumph ov.er death and the grave, from
which the heathen world imagined there was
no polTible redemption, and the conqueft of
which nothing can fecure us, but the power
and grace of God in the gofpei of Chriil
Jefus. To trample this enemy under our
feet will be a vidtory indeed, in which we
may juftJy boafl:. This will render us in the
literal fenfe 7nore than conquerors , infinitely fu-
perior to all the boailed heroes of the earth,
who after they have won battles, and fubdued
kingdoms, and obtained the moft fplendid tri-
umphs, have yielded up their laurels, and
become captives to the irrefiflible power of the
common enemy and deiiroyer of mankind.
In confequence of this vidory over death,
how rich will be the croicn that Inall incircle
them, xhQ crown of glory , life, and right eouf-
nefs, and how bright the robes of vi(5lory,
with which God fhall cloath them ; when
this mortal Jhall flit on ijmnortality^ this corrupt
tible Jljall put on incorruption, when we fiall be
equal to angels in our external appearance, by
being formed into the mod: perfed refemblance
of the Son of God himfclf, and thus fitted to
enter into the manfions of fupream blelled-
nefs and glory. For this is a farther circum-
ftance of honour, that we fliould keep in
conftant view, and diligendy endeavour to
■ Durfue ; an adniijjion into that bleffed world,

which

Serm. i6. the Objei^s of ikeChrJjiian'*sPurfmt. 4-0.5

which is the peculiar habitation of God himfelf,
where the Saviour of mankind Jits inlhroned
at the j-ight hand of God his Father, where
all the flower of the creation, angels and
arch-angels, thrones and dominions, princi-
palities and powers, have their everlafting
dwelling, and enjoy eternal felicity, in the
prefence and full enjoyment of him, who is
the true fountain of honour, and whofe fa-
vour is the fource of uninterrupted and in-
corruptible bleflednefs. To be admitted as
afTociates with them in their celeftial enjoy-
ments and fervices, how ineftimable the pri-
viledge, how high the honour ! 'Tis to this,
Chriilians, you are to afpire. 'Tis this you
are to make the objecfl of your perpetual pur-
fuit; and could any defcription of mine help to
awaken and fix your ambition to fecure this
heavenly glory and honour, how happy will
be your condition, and with what joy un-
fpeakable {hall we meet together in the
day of Chrift ! And what compleats the
whole, is

3. That the great obje^^ of our purfuit is
immortality i as well as glory and honour, i. e.
this glory and honour that we are to aim at
is incorruptible and immortal. The original
word denotes incorruptibility, or what will
never corrupt and decay \ is not liable to fade
and periOi. For this is the invaluable difco-
very, that hath been made us by the dodrine
and mediation of Chrift, who hath brought life
and immortality^ i. e. immortal life to light by his
gofpcly and aflbred all his faithful difciples,
D d 3 by

'406 Glory^ Honour^ and immuriality^ Serm. i5,

by the mod exprefs promifes from God his
Father, that it ftiall be finally coiiierred upon
them. My ficep, lays he, hear my voice^ and
I hiow theniy and they folloiv me ^ and I gi'ce unto
them eternal life^ and they jh all never perijhy nei-
ther Jhall a?iy pluck them out of my hand. My
Father who gave them me is greater iha?i all,
a rid none is able to pluck them cut of ??iy Father s
hand *.

This is the mortifying circumftance which
lowers the value of all earthly good things,
that they are frail, uncertain and perifiiing.
What is life itfelf ? Hov/ comparatively fliort
in its long^eft duration ? How foon liable to
be cut oiF ? How certainly will the hour
come, that puts an everlafting period to it ?
How little are health and frength to be de-
pended on ? How foon weakened hy diftem-
per, or impaired and wafted by increafe of
years ? How frail a flower is beauty ? Of
little more fiability than the painted bubble
that dies away almoR- as foon as it rifes, that
wanes by a fickly blall, or envious beam, that
often changes into deformity by a cruel dif-
eafe, the bloom of which is every day, though
imperceptibly for fome time, wearing off, and
that frequently entirely departs, without leav-
ing any traces, by which the remembrance of
it may be preferved. Our riches^ how often
do they treacheroufly defert their envied pof-
feliors ! Moth and ru/l corrupt them, and thieves
break through and plunder them. Fa?ne and

* John X. 27, 29.

glory,

Serm. 17. the OhjeSls of the Chnjlian''s Purfuit. 407

glory, how thin and empty is the foundation
that fupports them, fickle as opinion, various
as fancy, capricious as humour, unfubliantial
as a vapour, that droops at the breath of ca-
lumny, that dies av^^ay with change of for-
tune, that a fingle imprudence often blafis,
and that is much oftener uttterly dcrtroyed
by the mahgnity and treacherous practices
of reulefs envy, impatient difappointment,
and implacable malice. Even earthly majejly
itfelf hath the fame marks of inftability and
corruption engraven on it, that ail other
worldly perfedlion hath, the crown will fooner
or later drop from the wearer's head, the
fcepter fall from his hand, his titles be tranf-
ferred to another, and all the pomp of hu-
man grandeur be levelled with the grave. So
true is that divine admonition of the infpired
writer : Allflefo is as grafs^ mid all the glory
of man as the Jiowcr of the grafs. The grafs
withers^ and the flower thereof fadeth aivay * j
but, O glorious confolation ! the word of the
Lord endureth forever ; the promt fes of God by
Chrift are yea and amen ; abfolute in their
grant, and infallibly certain in their per-
formance. The great promife of the gofpel
is eternal Ife, and that life endowed with in-
corruptible glory and honour. The approba-
tion that God will beftow, will be 2. pertnanent
blefling, and immutable as his love of righte-
oufnefs and truth, that can never decay in
the importance and worth of it, will cloath

• I Pet, i. 24, 25^

D d 4 us

40 8 Glory, Honour, and Immortality^ Serrn. i6.

us with a dignity that can never ceafe, that
will render us unchangeably refpeftabiearaongft
all the orders of the heavenly h'erarchy, and
the infinitely valuable effefts of which will
be lading as eternity. For

The honours conferred in cnnfequence of
this final praife that comes from God, are
not only the moft valuable, huK. permane?2t m
their nature. The fplendor of our celeftial
bodies, when once invcded therewith, fhall
be incori'uptible 2,t\^ immortal ; our divelling eter-
nal In the bcai'eiis ; our accefs to God ever free
and open ; our conformity to him perfedt
and immutable ; his noblell image upon our
nature fixed and indelible, and the luftre of
til at croiv?! of right eovfnefs and life, ibhich the
Lord, the righteous yudgc^ ft: all give to fuch as
love him, at the fecond appearance of the Lord
Jefus Chrift, fuch as Jhall never fade aivay.
Tis a very pleaiing account St. Paul hath gi-
ven us of this important truth, in that paf-
i^jyQ, where comparing the Chriftian life to a
race, he favs, Know ve not that thev i^ho run
in a race, run ally hut that one only receiveth
the prize "'■' ; viz. he who outfrrips the other,
aind comes firfl to the gaol that is before
him. So run you, adds he, that you may oh~
tain. No'W they do it to obtain a corruptible crGiv72,
but ive an inccrruptible one ; fo we rim, not as
uncertainly, whether v/e fliali ever get the
prize, but fure of receiving it, if v/e run
jaivfully, i. e. with patience and perfeverancd,

* I Cor. ix. 24, 25,

fpr

Serm. i6. theOhje5fs cf the Chijlian's Purfuit. 409

for how many foever there are v/ho run this
race, 7ione of their labour J]:all be in vain in
the Lordi bat the crown of life and glory be
diftributed equally to them all. Such is the
infinite liberality, and the diffufive bounty of
God, the great Inflitutor and Lord of the
Chriflian race, that he holds out to every one
of us the incorruptible crown, bids us feize
on the glorious prize, bear it off in triumph,
and wear it as our own forever. Well may
the Christian fland aiioniflied at this amazing
offer and promife of the grace of God, and
cry out in the furprize of his foul : Immortal
lije mid glory for me ! For me, who am but
oi yeflcrday^ and taken out of the dufi: ! For
m.c, who am ^fwfid creature, and have for-
feited the prefent life, and all the happinefs
of it ? Shall I awake out of the duff, triumph
over death, rife in my Saviour's image, and
fhare in all the ioys and glories of eternity !
Yes, this is the afi'urance of him, who can
bellow this bleffednefs, and whofe goodnefs is
infinite and will finally vouchfafe it. O the
riches cf the grace of God / Ho w undeferved,
how free, how large and permanent the ef-
fe(fts of it !

But it miufi be njjon before it can be ijoorn.
Glory, honour^ and immortality are too valuable
bleltings to be beftov/ed, where men throw
contempt on the offer of them, value other
things in preference to them, and will not
life the proper methods to obtain them. They
will never be had without diligently feeking
them. We muft feek after glory and honour ,
'-'"■ and

410 Gloryy Honour^ and hnmortality, Serm. i6;

and immortality, by conjlancy in good works, if
we would finally inherit eternal life. And
lurely,

The importance and worth of them deferve
to be the frequent fabjed: of our vao^ferious
conjideration. It is one great excellencv of
the Chriilian dodrine, that it raifes the minds
of men above all fenfible and terreflial ob-
jecfts, elevates them to the contemplation of
future invifible realities, tranfports them into
eternity itfeif, and makes them, even in the
prefent life, in fome of the moft pleafing
hours and feafons of it, the inhabitants of
the celeftial world, converfant with fuperior
fpirits, and fliares with them in their higheft
fervices and enjoyments ; yea even caufes them
to approach the eternal God, and prefents to
their view the glorified Redeemer in all the
majefly of the Son of God, and all the grace
of the Redeemer of mankind, and their be-
nevolent IntercefTor and Advocate at his Fa-
ther's right hand. In thefe things we are
nearly interefted, and as 'tis an inflance of
high impiety not to have God in all our
thoughts, fo it is of the mofl criminal neg-
hgence and folly never to think of that fu-
ture world, for which we are evidently made,
nor of that better life, and more glorious con-
dition, into which the future ftate will intro-
duce all who believe and obey the gofpel.
Every one fees it impoifible to feek after what
never engages our thoughts, and what there-
fore never can be the objed: of our view. If
immortal blellednefs be indeed the great end

we

Serm. 1 6. the Ohje5fs of the Chrifiian^s Purfuit. 4 1 1

we aim at, it will certainly employ fome of
our moft ferious moments, and we fhall ne-
ver fufFer, either the interefts of the prefent
life, or the love of pleafure, perpetually to
exclude all that concern about it, which its
infinite importance deferves, as though we did
not at all believe the reality of it, or efteemed
it of lefs value, than the tranfitory enjoyments
of the prefent life. Indeed if w^e would weigh
things impartially in the balance of reafon
and truth, the incorruptible glory and bieffed-
nefs of the heavenly world, as defcribed and
promifed by the gofpel revelation, is of that
infinite fuperior worth in itfelf, and confe-
quence to us, as that every thing that can be
named of temporal profperity and glory will
appear to be as nothing, yea lefs than no-
thing and vanity. Strange, that every trifle
ihould have a fhare in our thoughts, and
immortal life and happinefs fo feldom be ad-
mitted into them, and make no more laft-
ing and pleafing imprefijon upon us ! Hardly
can he be faid to feek after glory, honour j and
immortality, who is wholly engrofled by other
views, and hath no inclination or heart to
confider the mighty fum of happinefs they
include, and by what means they may be
mod effectually fecured.

\i we in good earneft fet ourfelves to pur-
fue this immortal glory and bleflednefs, it
will be the objecft of our high ejieem, we fhall
value it in proportion to its worth, and fet
our affeBions on it, as the one great compre-
henfive bleffing of our being. It will excite

our

4-18 Glory ^ Honour, and Immori all ty, Scrm. i6,

our warmeft defires of obtaining it, and fill
us with the ftrongeft ambition of being finally
accounted worthy to receive it. This is the
advice of the Apoftle. If ye then be rifen ivith
Chrijiy feck thofe th'mgs which are above, where
Chrift fitieth at the right hand of God. Set
your affeSliom on things abG^^je, and not on things
on the carth'^ . And when he Vv' rites to the Co-
rinthians to comfort them under their fuifer-
ings for Chrift, and to direct them from
whence they mud derive the fupports they
wanted, he informed them, it muft be by
habitually looking, not at the things which are
feen, which are temporal, hut at thcfe which are
notfeen, which are cternahf. And indeed the
more converfant we are with the piomifes of
the gofpel, the more we enter by faith and
meditation into the nature and circumftances
of the happinefs and glory that fliall here-
after be revealed, the more will it appear to
deferve our preference, above every thing elfe
that can come in competition with it, the
more ardent will be the defires of our hearts
after it, and the ftronger our ambition finally
to fecure it. If thou haft a generous mind,
I know that the commendation and praife of
the impartial and good, when attended with
the inward confcioiifnefs of having done well,
and deferved their efteem and friendftiip, muft
give thee a pleafure, the moft grateful in its
nature, and that will greatly heighthen the
reliih and enjoyment of life. But now re-.

• Colof. iii. I, 2. f 2 Cor. iv, »?.

flea;

Serm. i6. the Objects 6f the ChriJlian'sPurfuit. 413

fledl but for a moment j if thou art a lover
of piaife, and that thou mayeft be without
vanity or guilt, the praife that comes from the
greatefl: and beil, and that hath the moft
Iblid advantages connedied with it, muft be
the mod delirable. Could'il thou obtain the
commendation of God, fhould he by an au-
dible voice diftinguifh thee, and declare thee
to the reft of the v/orld ; this is the man that
I approve and honour, and own as my friend
and favourite ; with what dignity of chara(5ter
would it cloath thee ! What refped: would it
conciliate from the world ! How truly ve-
nerable and facred v/ould it render thee !
Why, this is the very honour that awaits thee
as a Chrillian, Before a grander alTembly
than the whole earth can form, thou flialt be
pronounced by the mouth of the Son of God,
before angels and men, a good and faithful
Jei'vantj be diflinguifhed as fuch by the re-
wards of heavenly life and glory, and be put
into the full poiTeiHon of an incorruptible and
iinfadiiig inheritance. Oh what joy will tranf-
port the heart at this awful tranfadion ! How
will the fons of light congratulate thee, on
the teftimony of God himfelf to thy integrity
and fidelity ! How will thy fellow faints re-
joice with thee, in thus mutually fharing the
commendation of your God and Father !
With what fatisfadiion will the benevolent
Saviour conclude the folemnity of the uni-
verfal judgment, when from his high tribunal
he fhail thus determine your everlafting ftate :
ComCt ye blejfed of my Father, inherit the kingdom
< prepared

414 Glory, Honour, and Immortality, Serm. \6.

prepared for you from the foundation of the world.
Here is the hope, this the ambition of the
faints of God, that fliould continually pof-
fefs and influence them. If our affecflions are
thus engaged, I fliall only add :

That the final obtaining this immortal
glory and honour will be regarded by us, as
the great end of life, and all our adions will
be made fubfervient to this, as the firft and
higheft intereft of our beings. The feeking
after this immortal blelTednefs doth indeed by
no means imply that we are never to think of
any thing elfe. but this, or that we are to
grow negligent of and indifferent to all the
interefts of the prefent life, and have no
refped: to things vifible and temporary, the
more effedually to fecure things invifible and
eternal. Superftition may teach this, but true
religion never can, and the gofpel of Chrift
no where doth. A reclufe may poffibly be a
good man, but then his goodnefs will be as
unprofitable to men, as it is to God, and
therefore be in proportion of lefs value and
confequence to himfelf, becaufe his very
faith wants one thing effential to recommend
it, as it doth not, and cannot work by love,
and his piety, if he hath any, doth not fo
Jhi?ie before men^ as to excite them to glorify
our Father who is in heaven. Such is the good-
nefs of God, that he allows us to be wife for
ourfelves in time as well as eternity, and we
may be feeking after immortal glory and blef-
fednefs, even whilil: we are properly in quefl
of the comforts and conveniences of the pre-
fent

^ ^. .V. .10. the Ohje^ls of the Chrijlian*s Purfuit. 4 1 5

fent flate. He who is travelling may be very
diligently purfuing his journey, even when
he doth not a(ftually think where he is going,
but is taken up with the objeds of the road
through which he palTeth ; and may have one
principal defign he is habitually carrying on,
though many intermediate affairs may hap-
pen, which require fome degree of attention
and care. A wife and prudent man will
always prefer his true interefl: to all others,
and a fmcere Chriftian, whatever are his en-
gagements in the prefent flate, will never for-
get thofe which relate to a better. He will
in general never purfue the advantages of
time by fuch meafures, as will incur the for-
feiture of the bleffings of eternity ; and if
thefe two interefts Ihould at any time inter-
fere, he will drop the leffer, and purfue that
which is the moft worthy his regard, and v/ill
beft reward it. He fixes this as the govern-
ing principle of his conducfl:, that as God hath
gracioufly offered immortal glory and blefled-
nefe, he will at all hazards fecure the pofTef^
fion of it, and loofe every thing rather than
be deprived of it. And therefore he will
trimJaB all the qffairs he is concerned in here,
fo regulate his plcafures^ as to the nature of
them, and the manner of indulging them,
and fo comply with the cuftoms and prac--
tices of the world he lives in, as not to pre^
judice his hopes of, and title to the nobler fer-
vices and enjoyments of an happier and better
'world. And being firmly perfuaded, that he
who walketh uprightly walketh fiirely^ and that

the

41 6 Glory, Honour, Immortality J i^c. Scrm. i6.

the path of true religion and virtue, is the
only path that leads to life and happinefs, he
is determined ever to purfue his noblefl hopes

by a patie?2t continuance In well doing ; know-
ing from the reafon of things, and the con-
fhtution of God by Chrift, that if he gives
all diligence to add to his faith virtue, to virtue
knowledge, to knowledge temperance, to tempe-
rance patience, to patience godlinefs, to godlinefs
brotherly kindnefs, and to brotherly kindnefs
charity ; he fhall contrad: the heft meetnefs
for that incorruptible happinefs he cherilhes
the hopes of, and at lafl have an entrai^ce ad"
minijlered to him abundantly into the everlajling
kingdom of our Lord and Saviour fefus Chrifl.
But this immediately leads me to the fecond
general, of v^hich in the next difcourfe.

SERMON

[ 4'7 3

SERMON XVII.

A Patient Continuance in well doing
explained.

Romans ii. 7.

To themy ivho hy patient continuance in iJceU dchig
feekfor Glory ^ and Honour y and Lnmortalityi

eternal Life,

H how happy is it for men, that they
are fure to obtain eternal Hfe by feeking
it i How tempting is the object that invites
our purfuit ! How pleafing and honourable
the means to be employed in order to our
obtaining this invaluable bleiling ! How wor-
thy of God to ordain ! How fuitable to our
nature and condition diligently to improve !
It muft be fought after, and will certainly
be fecured by a patient continuance in well
doing. I (hall therefore now proceed

To confider the fecond general head of
difcourfe from thefe words j or how this in-
valuable prize of glory, honour, and immor-
tality is to be purfued and finally fecured ;
viz. IVe fiall feek It hy a patient continuance in
IV ell doing ; or as the words would have been

Vol. III. E e better.

41 8 A patieni Continuance Serm. 17.

better, and more nearly to the original render-
ed ; the perfeveringprciBice of every good work -,
or as others think ; through the patience or
perfeverance of the good work. Agreeably to
this verfion, they explain this good work 0/
faith, which our blefl'ed Lord calls the work
of God, and which is fometimes called the
work of the Lord, and the work ofChrifl, And
thus the fenfe will be ; that to them, who by-
patience and perfeverance in the faith of
Chriil:, feek for glory, honour, and immor-
talitVj God will give eternal life. And this
contains a very juO: and important truth ; for
patience and perfeverance in the faith of
Chrift, implies fidelity and conflancy in our
Chriftian profeflion, by fLedfafiiy adhering to-
the truths^ of his gofpel, and under the iniiu-
ence of our Chriftian principles, habitually
■braBijing all the virtues and irfiporiant dutieSy.
that are peculiar and effential to the Chriftian
life. But though there be no objection againft
this doftrine, yet it doth not appear to be
the real {cw^q of the place ; for tliere is no-
inftance in which /i?///6 is ftiled thus defcrip-
tively the good work, and when we read of the
work of fiith, it doth not mean faith, as
wrought in us by the power of God, but thofe
good effeBsy which faith works or produces^ where-
ever it is genuine and influential. Thus St.
Paul tells the Thelialonians, that he remem-
bered without ceafng their work of faith and la-
bour of love *■ ; i. e. that good Ci^cd which

* I Thcf. i. 3.

their

Serm. 17. in well doing explained. 410

their faith produced, and that diligence in
doing good to which their airedion excited
them 'y or as the Apoflle exprefTes it to the
Galatians : Faith lohich iJCGrketh by love *.
And that by perfeverance of the good work
in my text, he means, as our tranllators have,
with great propriety rendered it, patient conti-
nuance, or Heady perfeve ranee in izicll doings
is evident by his oppojing it to difobedience to
the truths and obeying imrigbtccufnefs, and 'work-
ing evil J and a (luring us, that God ^wiil I'cnder
glory y honour y and peace to every man that worketh
good y. So that the doiftrnie of my text is
this : That the approbation of God, and the
honours of the heavenly ilate, and the ever-
lafiing continuance of both, are to be purfued
and finally fecured by an habitual ccurfe of
good ivorksj or by a fleady perfeverance,
throughout the whole of hfe in all Chriiliiin
p^iety and virtue. Let it be obferved here

I. TlvitihQ good ivcrkshtXQ fpoken of, in-
clude the ivhole of cur Cbrijlian praBlce and
duty, and comprehend in them all the in-
fiances of piety to God, all the obligations
of jullice, equity, and goodnefs to others, the
regulation and government of all our pafTions
and affections, difcovered by a perpetual tem-
perance, fobriety and moderation in the ma-
nagement of ourfelves ; ivhaiever things are
true, venerable, jujl, pure, lovely, reputable, vir-
tuous, and praise ^worthy. Thefe are the things,
which as Chriflians, we are to think of,

* Galat. V. 6. f Rom. ii. 8, 9, tc

E e 2 apnrove

42 o A patient Contmiance Serm. 17.

approve and do, if we would have the
bkiTing and prelence of the God of peace
with us.

The gofpel of Chrift is not only a fyftem
of doulrincs, but of good morah too ; it not
only contains a charter of priviledges, but a
code of laws, and a diredory of duty ; not
only fets before us exceeding great nud precious
promifcs, but the commands of God, and the
precepts of tmiverfal right con fnefi j never re-
commend sy^f//) to the exclufion oi goodii;Grks,
bat as the very root that produces, cheriflies^
and perpetuates them. And to ihew of what
importance they are in ChriAianity, the Chri-
flian bleffednefs is frequently reprefented in
the facred writings, under the notion of a
fccoinpence and reward, which necCillirily fup-
pofes fomewhat dene by us^ as the objedl of
the reward ; 'viz. our fidelity to God and
Chrill, by a perfevering belief of and obe-
dience to the gofpel. Hence our life and duty
as Ciiriftians is compared to a race, and wc
are exhorted to run, fo as that we may obtain -,
becanfe as in this ancient exercife or game,
perfeverance in running was neeellary to ob-
tain the prize, fo it is with refpedt to the
Chfiftian life ; we muft ccntimie, with an un-
bating vigour and refolution, in thit way of
relicMon and virtue, duty and obedience to
God, which thegofpe! chaiks out to us, if we
would finally lay hold of eternal lifeyyNKiQh is the
inedi triable /j/7'2;^ of our high calling of God in.
Chrift. This is whit the Apoflle calls our
mcctnefsfor tljt ijihci itancc of the faints in light y

our

Serm. 17.' in zvell doin^ explained. 42?

our direct and Immediate preparation for and
title to the Chriftian reward. This is the
dodrine of our bleiled Lord, and his ApoiLies.
He that hcaretb, i. e. obeys my word, ami bc^
lleves on him that fent me, hath everlajiing life,
and JJoall not come into condemnation * ; in which
words he puts faith and practice on the fame
foundation, and makes them equally necefiary
to falvation. And he tells his difciples :
Hereby is my Father gicrtfied, that ye hear much
fruits ; fo Jhfill ye I?e my difciples -f. And St.
Paul in the dole of his difcourfe concerning
the refurredion, exhorts us : Be ye jledjafi,
immoveable^ and always abounding in the work of
the Lord, forafmuch as you know that your la-
bour Jhall not be in 'vain in the Lord J. And
after St, Feter had been exhorting the people
he wrote to, to behave worthy the precious
promifes of the gofpel, by uniting all the
moil excellent virtues in their charadler ; he
adds this conlideration as the great encou-
ragement and motive to it : If ye do thefe
things ye Jljall ?ifver fiiU > for fo an entrance
fiall be minijiered to you nbundMntly into the
everlafi?ig kingdom of our Lord and Saviour
fefus Qorifl. But that unlcfs thefe t hi figs be in
us and abound^ we fall be barren and unfruitful
in the knowledge of our Lord Jefus Chrift §,
and that if we are defective in them, we are
Mind, and cannot fee afar of, i. e. like (liort
fighted perfons, cannot fee the mod impor-
tant objedls clearly, and diftindly, and hax^

* John V. 24. t XV, 8. X ^ Cor. xv. 58. § 2 Pet. i. 10, 11

E e 3 forgotten

4-2 2 u4 patient Continuance Serm. 17.

forgotten that theyxere purged from their old fins ^
or that the great defign ct the promifcs given
them, was to enable them to efcape the cor-
ruptions of the world, and renounce their
former fins, and recover them to the pradice
of the mod amiable virtues.

Yea, of fuch impoitance are good works

in the Chriiiian ichcme, as that in the future

iudgment our everlaftinor ftate will be deter-

mined and fixed for immortal life and hap-

pinefs, if we iliiill be found to have diligently

pradifcd and abounded in them. Will you

believe Jefus Chriit on this article, who is to

be your judge and mine at the lall great day ?

He fays in general, that the Son of Man Jl:>all

come in the glory of his Father, with his angels^

and then he fball reivard every man according ta

his works '^. But he lays more than this ;

that they who are in their graves fall hear his

voice, and fall come forth' \ they that have done

good unto the nfurreclion of life^ and they that

have done evil to the refurreStion of damnation •\.

Agreeable to this is the dodrine of St. Paul

immediately after my text. T^o them that are

contentions, a?id obey not the truth, but obey tin -

righteoufnefs, God will render indignation and

wrath j tribulation and anguijh upon every foul

of man that doth evil ; but glory ^ honour , and

peace to everv man that worketh good ; for there

is no refpecl of perfons with God. And indeed

this is the dodrine that runs through the

whole New Teftament, that the great things

* Matt. xy\, 27, f John v. 29.

that

Serm. 17. in well doing explained. 423

that will be cognizable at the tribunal of
Chrifl will be the actions of all men, and
that they will be acquitted or condemned,
rew^arded or punillied, as their aBlonSj i. e,
their prevailing behaviour through life, fhall
be found upon trial to h2i\Q been good or evil.
In our Saviour's words, the wicked and un-^
charitable JJ:!all go into everlafting puni foment^
but the righteous into life eternal.

And indeed this is placing the glory, ho-
nour, and immortality of the future ftate,.
upon its rational and folid foundation. For
men are, what their adiions and habitual con-
dudl denominate them to be, and if thev are
judged at all, it muft be by their moral cha-
rader, and can be by nothing elfe ; and if
they are judged by this, if their moral cha-
racter be lound evil, they mufl fall under
condemnation ; for God cannot approve fin,
nor juflify the doers of it ; and if their ac-
tions fliall appear to have been in a prevailing
manner influenced by Chriflian p;inciplea
and motives, and agreeable to the main ef-
fential precepts of Chriftianity, they will thus,
far be approved, and the perions who
do them be accepred as good aiid faithful fer-
"oants ; and the fins and errors from which
they have been recovered by repentance will
obtain remijjion, thi'ough the redemption that is in
and by our Lord Jefus Chrifl.

To render indeed any of the acftions of our

lives in a moral fenfe good, eftimable in

their nature, and commendable by a wife and

rightecus, God, they muft be di(fl:ated by,

E e 4 and

424 ^A psttcnt Co)2t!nuanc2 Serm. 17.'

and proceed fr6ni proper prbiciples of irutbi
and the difpoiltions of a good and worthy heart.
The very fame adlions in one man may have
great moral dignity and worth in them, that
in another per ion may have Httle or nothing
to reccmrr.end thern, and which though
they rnay intitle them to great efteem and
af7sd;ion from others, who cannot know the
motives from which they flow, and the real
temper of lieart that influences them, may
be found extiercely defed:ive, and altogether,
or almofb utterly deifitute of every circuiii-
fbance of real worth, when iveighed in the ba-
lance of the janBuar^y and viewed by his eye,
which penetrates into the in moll receifes of
the hearts of men. 'Education and the ge-
neral ciifloms of tl]e nations we live in may
reconcile and habituate men to the external
forms and ritual obfcrvations of religion. Mere
^God nature J and a difpofition originally friendly
may prompt fome to the mod kind and gene-
rous behaviour. A fenfe of decency, a re-
gard to reputation, and the love of the praife
of men, may be the views by which others
a6l in the good works which they perform j
whilfl: fjme, and thofe the mofl deteftible of
all others, appear ferious, devote, and ex-
treamly godly, the better to promote their
'worldly intereji, to infmuate themfelves into
the favour of thofe, whom they have an in-
tcred: to deceive, and whom they intend to
make the prey o^ their own neceiuties, ex-
travagances or avarice. In thefe circumilances,
adions good, as to the matter and aopearance

of

Serm. 17. imvell doing explained, 42^

of them, may be extremely bad as to their
moral nature and qualities, and all their bell
works may in this view be jufily called
fpkndida peccatay jplendtd crimes, incruftatcd
with the paint, and decorated with the gloiTy
.colours of piety and virtue, though abfokitely
void of the reality and truth of them : But
the good works in which fincere Chriftians
perfevere, and feek for glory, honour, and
immortal Ijfe, are as much fuperior to thefe-,
as the fubftance to the Shadow, as real beauty
is to that which is fiditious, and as the fl:erl-
ing gold to the bafer metal which imitates
and refembles it. They proceed from /'r/'/j-
ciples o^ t\\Q moft certain and important truth ;
faith in God, as the re warder cf them that feek
him ; faith in Chriflj as the great Inftrucior,
Pattern, Saviour, and Judge of all men ; and
faith in the future invilible v/orld, and the
rccompeiice of reward, finally to be diftributed
to all that believe and obey the gofpel. They
are the refult of the left and moll excellent
^ifpofitions of mind, a due reverence for God's
authority, the defire to approve ourfelves to
him, and the governing ambition cf fecuring
his favour, from the love of Chrift, and a
prevailing gratitude to him for all the benefits
of redemption, from a warm defire of re-
fembling him in the perfedion of his cha-
rad:er, and all the amiable virtues of his ex-
ample ) of being owned by him hereafter as
his genuine difciples, being publickly acquitted
by him before his awful tribunal, and admitted
tp enter into U^ j^y-> snd dwell for ever in his

kingdom

'42^ A patient Continuance Serm. 17.

kingdom and prcfence, from a real and cor-
dial fpirit of benevolence and humanity, the
inward approbation and love of juflice and
righteoulnefs, and that habitual integrity and
candour of heart, which prompts to all fo-
cial duties, renders perfons alvv^ays delirous,
and even fomctimes anxious to do that which
is right, and which is a perpetual excite-
ment in all things to a(51:, as our profefilon,
charad:ers, relations, and engagements in life
require. And will any perfon venture to call
fuch adions as ihti^ fplen did fins '^ Thus to
debafe the efiential duties of the Chriftian
life, to reproach them as worthlefs, and of
no efficacy and influence, of no conllderation
and value in the lad great day, when they
are declared to be prcjitable to men, and cic-
ceptahle io Gcd through ftjui Chriji f The real
foundation upon which our final acquittance
in judgment, and our admiflion into eternal
life, is expreflly made by Chrift himfelf to
depend ?

'Tis true, that the very heft 'works of the
bed of men are very far from rifing up to
the full ftandard of pcrfcBion^ and that was
the reward of Chriftian piety and virtue to
be abfolutely limited by the meafure of any
human goodnefs, our hopes would fink to a
very lew degree, and the future bappinefs
arifing from this plea w^ould be extrcamly
imperfed: and (lioit lived. But then it fliould
be remembered, that imperfeBion in goodnefs
is the very condition and one of the mofi: ef-
Jential chara6ierijlicks oi the prefent date of

mankind,

Serm. 17. in well doing explained. /i^iy

mankind, fince there is not one that liveth and
Jinncth not. If this was not the cafe, where
would be the neceflity or ufe of the fcheme
of redemption by the fufFerings and death,
the interceffion and advocacy of Chrill ; which
fuppofe men not to be free from fin and
blame, but is founded on the reality of all
m.en's being fmners, and their confequent
need of the falvation of God by Chrift. But
then there is nothing more eafily reconcilea-
ble, than that glory, honour ^ and immortality,
may in one view be confidered and promifed
under the notion of the reward of a patient
continuance in well doi?ig 3 and in another as
the effed: of the riches of Cod's grace through
the redemption obtained for us by Jefus Chrif..
For though a reward always implies fervice
done, it by no means implies, that the fer-
vice is equal to the reward, and gives aclaim
in ftrid^ equity and juflice to the recom-
pence promifed and conferred. He who o\\\y
dothj what his duty obliges him to do, may
exped: protedion, but cannot deferve peculiar:
favours j much lefs if he be deficient in his
duty, or in any coniiderable inftances hath
aded contrary to it ; and though there may
be a propriety, aiifing from the charader
of a fuperior, and the ends oF government,
in conferring benefits on one who hath no
ftrid claim in juftice to receive them, and
a real meetnefs and difpofitlcn in him to re-
ceive fuch benefits, arifing from an ingenuous,
acknowledgment of his faults, a defire to
amend, and a future care to approve himfelf

faithful

'jiiS A patient Continuance Serm. ly;

faithful in his flation ; yea, though a fuperior
may encourage offenders to return to their
duty, and behave fuitable to tlvjir obligations,
by the prorniie of fome peculiar and diftin-
gUifliing recompence : Yet every one fees,
th J lii nli theib cafes the benefits vouchfafed
are ihe real effects of goodnefs, and the re-
compence of grace, and not of proper debt
;ind merit. The propriety of beflowing it,
and the meetneis of the perfon to receive it,
demonjlratc the wifciom of the giver, but doth
not lejfen the freedom and grace of the gift, nor
create toe ieaft merit in him that receives it.
The favour might have been withheld with-
out any impeachment of judice, and had the
recompence never been promifed, no injury
would have bv^en done to him, who had no
o igmal right to demand it.

All men are the fervants of God by na-
ture., and born under immutable obligations
to ^ eid him the mofl intire and chearfui obe-
di'iice of foul and body to all his commands;
jiiid hafi they never deviated from their alle-
g^an_e and duty, they miglu certainly have
txpedred from the equity of their wife and
good creator, his proted:ion, and all thofe
mi/k' of favour, that were fuitable to their
nature, and neceffiry to their happinefs, whihl
he was pleated to continue them in being.
And '■his IS ^hs utmofl they could have claim-
ed eirher in equity or juftice. Whether God
wo'dd perpetuate their bein2;s, or not, de-
pended on th • rpfolutions of his own vvifdom
and goodnefs ; for his giving them being was

no

Serm. 17. in well doing explained. 429

no reafon in itfelf, why he fhould render them
immortal, and though that might be no for-
feiture of being by fin, yet as there could be
no natural obligation upon God to perpetuate
it, there could be no injury done them in
his refuming it ; for fuppciing their obedi-
ence ever fo perfect, it would be no more
than what thev owed him in ftridnel's of
duty, and there can be no proportion between
the fervices of men, which are repaid bv the
bleilirgs ot life every day, and the gift of
everlafliin^ life and blelTeanefs ; which though
it be confiilent witb the gocdnefs of an infi-
nitely benevolent being tu beO:ow, it is infi-
nitely beyond the worth of any created good-
nefs to defer ve. But how infinitely more
abfurd is the plea of right to glory, honour,
and immortality from any of the children of
men, in their prefent impcrjeB ^vAJinfid con-
dition. Who of us can pretend to itmccencey
or if recovered from a finful courfe, to an
':s.lx.Q.x Jinlefs and perfeSi cbcdleiice ^ It would be
affronting their own good itx\{z and experi-
ence, ihoLild I attempt by any arguments to
convince you, that you are offenders againil:
God, and a compliment which you yourfelves
would think founded in the mofi: criminal
and palpable flattery, fliould I addrefs you,
and encourage you to hope for eternal life,
as perfons who had never forfeited the fa-
vour of God, and in no one iuflance incurred
liis difpleafure. To you therefore and me,
merit in us, with refped to God, and the gift
of everlafting happinef^, mufl be deemed as

nothing

430 A patient Continuance Serm. 17.

nothing better than the didates of ignorance,
the excrefcence of folly, and the offspring of
the moft criminal prefumption. It is true,
that God hath been pleafed to encourage our
repentance, our return to our duty, and our
perfeverance in well doing, by the promife
of forgivenefs, the reftoration to his favour,
and the lecompence of everlafting life and
bleffednefs. But is not this an encourage-
ment of mercy, a recompcnce of undeferved
prace and favour, that difcovers our unwor-
thinefs, at the fame time, that it proclaims
and illuiirates the riches of the grace of God.
So that though the terms on which the blefs-
inp^ is beflowed is an habitual pradiice of all
good works, yet ftillthe bleffing is by us un-
merited, and can be claimed only by virtue
of the conftitution of the gofpel grace, and
the voluntary promifes of God by Jefus
Chrifl.

In thefe good works we mvid patiently ccnti-
tme, nroer be weary of well doings nor yield to
the influence of any temptations to prevent
our progrefs, and turn us afide from the path
of our duty. In the firil ages of Chriftianity,
the difTiCalty of perfeverance in the faith of
Chrifl and obedience to his gofpel, was ex-
ceeding great, and the feverelt terrors of per-
fecution t'nreatened and endangered the refolu-
tion and conthmcy of the Saints of God.
But they ftcod their ground, and triumphed
in their viaory over all theirenemies. Strength-
ened by their principles, and animated by the
prize of heavenly life and glory, that they

kept

Serm. 17. in well doing explai7ied, 431

kept continually in view, and laying afide
every weight and incumbrance of fenlual af-
fedtions, and criminal paffions, and every Ji?z
that eafily befat them:, they ran with patience the
arduous race that wasfet before them^ looking
unto Jefus, the author and fimjher of thei^' faith,
who for the joy that was fet before him endured
the crofs, anddefpifed the flmme, and is fat down
at the right hand of God, andr having overcome
they fat down with him in his kingdom y even
as he overcame y and fat down with hisjather i?2
bis kingdom. Our difficulties and temptations
are of another kind, and arife not from the
terrors of perfecution, hMtlhtfnares of prof-
perityy the cares of life, the perpetual hurries
and engagejnents of fecular bufmefs^ the infa-
tiahle thirji of riches, the eager promptings of
ambition^ the immoderate love of pleafure^ and
the growing inclination of conformity to the
world in all their gratifications, cufcoms, and
manners whatfoever. And how fatal are the
effetfls of thefe difpofitions to the interefi of
all true religion and men's conflancy in Chri-
ftian piety and virtue, wherever they prevail 1
They make men gradually forgetful of all
their bcft principles, weaken by continual
encroachments all their hd\ rerolutions,
extinguifh the worthieft affedicns of th'^ir
hearts, fupprefs tbofe fentiments and convic-
tions of their conlciences they once cherifhed
as their treafure and joy, create an indiffer-
ence to and incapacity for all ferious and reli-
gious refledions, lefTen their regard to all the
inftitijtions of piety and devotion, make thcin

give

432 A patient Coniinuance Serm. i^.

give way to the amufements and cufloms of
thoie, who make no profeffion of Chriftian
godlir.cfs, lay them open to innumerable Ihares,
and by chafing away the guards of inno-
cence and virtue, render them impotent and
defencelefs 5 or, to fum up all in thofe af-
fe«fting v/ords of St. Paul, throw them into
fueh temptations and fnaresy thofe manyfooIiJJj
and hurtful lufis, that pierce them through with
many forrows, and finally overwhelm them iti
deftriiviion and perdition. But thefe things, O
ye fervants of God ! and heirs of immortality^
3-cu mufi: carefully flee y and follow after righte^
icoifnefs^ gcdlincfsy fidelity ^ lovey patiefice^ and
■meeknej'sy that fighting this good fight of faith .^
you may finally lay hold of eternal life *.

They who deiert the path of well doing,
defert the path that leads to and ends in a
glorious and bleiTed immortality ; if they tire
and give out, before the race is finidied, they
renounce all title ro the heavenly prize. The
Chrifiian race never ends but with life itfelf,
and well doing is the Chridian's duty, 'till
he is ad:ually put into pofTelTion of his re-
ward. And what is there, that can be, in
the reafon of things, of weight enough to
tempt a wife and confiderate man, to give
over this facred purfuit of incorruptible glory
and blcirednefs, and abandon that path of
well doing, that will bring us finally to the
pofi'ctlion of it ? CotDpare time and eternity
together, and the former will appear but as a

• I Tim. i. 2, 10, 12.

moment.

Serm. ly. in well doing explained. 433

moment^ a mere point in comparifoti of the
latter. Weigh in an impartial balance the
glare of wealth, and the flicw of riches, and
what proportion will there be between thefe
perifhing treafures, which may be loft in
the purfuit, and which, if obtained, muft
foon be parted with j and thofe which are
incorruptible, from which the pofTefTor never
dies, and which iTiall never treacheronfly for-
fake, or difappoint the largeft expedations
of him who gains them. Let ambition pur-
fue its views. Only let us wifely fix the
objedl of it, and carefully regulate the mea-
fures of obtaining it. But how low is that
ambition, which reaches no higher than the
advantages, honours, and interefts of a world,
the fafhicn of which is perpetually palling
away, and we ourfelves as conftantly paflinp-
out of it ! 'Tis an ambition truly honourable
and worthy, that enobles the mind which
cherifhes it, and that /liall fooner or later
be gratified in its full extent ; to cxc^W m
every thing that is great and good, that
imitates the conduvfl of the eternal God,
that aims at theneareft and faired refemblance
to him, that hath for its objed his final and
publick approbation, the robes of celellial
glory, the crown of righteoufnefs, and the
reward of life and happinefs incorruptible and
heavenly. Here thy ambition, Chrifiian, let
it be ever lo warm and intenfe, can never be
a fin, becaufe the means of gratifying it are
prefcribed by God, comprehend ail the ef-
fential duties of human life, and a fteady per-
VoL. ill. F f feveran-js

434 A patient Continuance Serm. 17.

leverance in them, throughout all the various
ftations, circumflances and changes of our
prefent beings, and confill: in thefe things,
and in thefe alone.

This glory, honour and eternal life we mufl
conjiantly aim at in all the virtues we exercife,
in all the fervices of life we engage in, and
every good work of chridian obedience that
we perform. For this is doing them with an
eye to God's glory, which can never be incon-
iiftent with the happinefs of men, and which
is beft promoted by the diligent difcharge of
our duty to him, and the endeavour of being
finally approved and accepted by him. If it
was poffible we could feparate thefe things
in our own minds, and live the chriftian life
without propoling to curfelves his favour, as
the grand inducement to it, it would be an ex-
travagant folly in its nature, a criminal fu-
perftition, the greateft excefs of dillempered
enthufiafm, and what would greatly diminifli
the intrinfick worth of the bed: fervices we
could perform. To be indifferent to the com-
mendation of God, and the reward of his
infinite goodnefs, is unnatural, and indeed ab-
folutely impoilible to one who knows what
God is, and under the prevalence of right
difpofitions and affecflions to that mofl: excel-
lent and blefied being. No. 'ToJ)e accepted
of God {hould be uppermofi: in our hearts,
and the generous ambition, that we fhould
live every day under the powerful influence
Df. Seeking after glory, honour, and eternal
life, is to aim at this blelTednefs in all vve do,

and

Scrm. ly: in well doing explained, 43 r

and to make all the adions of our lives fub-
fcrvient to our fecuring it.

If this be our aim, let us farther feek after
it, by cherifilng the lively hope and ajfurance of
it, whilft we continue ftedfaft in the way of
our duty, and giving all diligence by well doing,
io 7nake our calling and eleBlon Jure. Take,
fays the Apoflle, for an helmet the hope of fal-
"vation ; and he exhorts the Hebrews, that as
God is 7iot unrighteous to forget their work ajid
labour of love, which they Jhewed towards his
name^ ihey fiould Jlmv a con jl ant diligence in all
the fervices of goodnefs to the full ajfurance of
hope to the end, and that this hope iheyJJmdd re-
tain as an anchor of the foul, both fur e and jied^
faji, and which enters within the veil *, hath
its faft and firm holding in th- very fandluary
of God, v/here it is impoffible it can be
moved, or ever fail them. The confcioufnefs
of well doing naturally excites fomewhat of
hope in God j but as he hath connected
with It, by the coniHtution of his own mercy
in Chrift, the grant of everlailing life and:
happinefs, we fhould not al'ovv- ourfelves,.
whilll we are ftcdfaf: and inwiovahle, and al-
ways eitdeavouring to abound in ike work of the
Lord, to fufpecl or qucilion the readinefs of
God to fulfill his own promifes, and give us
eternal life, as the gracious recomp^nce of
our faithfully purfuing it. Hope animates
to diligence, quickens us to the pradice of
virtue, renders fuperior to the difBculties of

* Heb vi. ro, 1 1, 15.

i' i 2 our

43^ '^ Patient Continuance Serm. 17.

our duty, and is one of the befl motives to
fledfailnefs in the pradice of it.

And finally, by a Heady, patient continu-
ance in well doing, we are increajhig our meet-
nefs for, and thereby ftrengthen the founda-
tion of our title to the inheritance of eternal
life, and thereby feeking after it, in the moft
effecflual manner we can poflibly take to ob-
tain it. Good difpoiitions grow fironger and
firmer by thofe adions to v/hich thev lead
us -y and on the other hand, as thofe difpofi^
tions take deeper root in us, and grow more
influential by cultivation and improvement,
they heighten the regard to, and increafe
the ability for all thofe good works, to which
they naturally and powerfully excite us j fo
that they reciprncally ailifl each other, and
are mutually fubfeivient to their refpedive vi-
gour and increafe. And how can we more
efFedually feek after the glory and bleflcd-
nefs of the heavenly world, than by continu-
ally increafing our meetnefs for it, and per-
fecting thofe facred affedions of mind, which
aie the only ones that prevail amongft the
happy inhabitants of the celelVial regions ?
How can we be more diredly purfuing the
recompence of eternal life and glory, than
by abounding in thofe good fruits of the fpi-
rit, and exercifing tliofe virtues of the
Chriftian life, to which that recompence is
promifed and fecured ? Every duty we per-
form from faith in, and love to God and
Chrifb, and every good work that we do, out
cf obedience to God, and that we may ap-,

prove

Serm. 17. tn weU aotng expainea. - 437

prove ourfelves to Chrifl, is increaling our
llock of riches for eternity, and layi?ig up in
Jiore a more abundant provifion againji th^
time to come. It proportionably afcer tains our
title to all the bleffings contained in the pro-
mifes of God, and that have been purchafed
by Chrifl for thofe who believe and obey his
gofpel. The increafe of grace, by increafing
purity of heart, vifible in the growing holi-
nefs, virtue, and ufefulnefs of our lives, is
a real advance in true happinefs, as it mul-
tiplies the inward fources of happinefs, and
prepares us for the higheft advance and full
perfecftion of it. What can we imagine con-
ftitutcs the felicity of Heaven itfelf ? What,
but the utter abfence of all unnatural, cri-
minal affe(ftions, the full maturity, and the
eternal exercife and improvement of all thebefl:
and wortbieft difpofitions, and the being for
ever employed in thofe pure, facred, benevolent,
and friendly fervices, in which all, without
exception, are there engaged \ without which
Heaven would loofe its beft joys, and the glo-
ries of the place would never render us
compleatly happy. Thus then mufi: vou feek
after glory, honour, and eternal life, by per-
petually cultivating and improving the tem-
per of heart, that is peculiar to that bleifed
ftate, into which you hope to be admitted,
and living as the inhabitants of it do, and
like them, as far as you can unblamable, in
the pradiice of ail the great duties of fub-
ftantial godlinefs and virtue. Thus will you
be advancing towards their perfedion, anti-
cipate

438 'A patient Continuance Serm. 17.

cipate the joys of Heaven, enter into the
genuine work and employments of it, and
finally be received as the blelTed inhabitants
of it yourfelves, and have your full fhare in
xhit. fidnefs of joy that is i?i his prejhicey and in
thofe pkajiires that are at his right hand and laji
for evermore.

And indeed this divine connection between
patient continuance in well doing, and the
immortal glory of a future life, is necelTary
and immutable. God will give eternal life
to Chriftians of this character, and to them
alone. Immortality is no bleffing in itfelf,
but as it is well circumftanced, and unlefs
there be a proper difpolition for enjoying it.
Immortality for the fake of vice, one would
think could only be the wiih of a devil.
Immortality only for the fake of fenfual en-
joyments, the defire only of a brute. It can
in no other view be a real bleffing, but as it
opens to us an endlefs purfuitof wifdom and
kncv'ledge, as it introduces us into the pre-
kv.QZj and fecures us the perpetual favour of
God our happinefs ; as it forms us into the
moll perfed: refemblance of his perfection and
rectitude, as it is dignified with the peculiar
marks of his goodnefs^ raifes us above the
need and defire of all fenfual gratifications,,
fits us for the fbciety and fiiendlhip of per-
feded fpirits, and perpetuates our capacity for
loving, ferving, and enjoying God, the per-
manent, eternal fource of all perfedion and
blefiednefs. Eternity of duration thus en-
dowed is infinitelv dcfirable. *^ li\ the quell

of

Serm. I/' in well doing explained. 439

of fuch an immortality, by conflancy in well
doing, under the facred influence of the prin-
ciples of truth and righteoufnefs, would 1 live
and die, and I fhall never queftion the power
of God, or his readinefs and inclination to
beftow it. In this fearch would I wifli you
to be habitually employed, that you alfo may
fliare in this heavefily gifty and to fee you
partakers of it will add to my joy, and make
Heaven itfelf to me more fenlibly pleafmg
and delightful."

End of the Third Volume.

ERRATA,

Page 40, line 23, for there read thefe, p. 64, 1. 22, for
'where'ver xeiid t'.hate'ver. p. 108 in ma'-gin, for 'virtuous joys
rez ^ all thefe delights, p. 131, 1, 6, dele of. p. 225, 1. 7, for
irfidt lily \&2iA infelicity. p. 239, 1. I, for imtiiediatcly xt.'^A me-
diately, p. 240, 1. z6, for •ertcuitcrx&'&A certainly, p. 246, J. i,
for /y read ^f. ditto, 1. 8, c'ele <:'d. p. 249, 1. 22, for?/
read me. p. 250, 1. 5, read after bad, as in this life. p. 312,
]. 25, for in read //. p. 314, ]. 7, ,ele/sr. p. 356, 1. 9, for
v:hichn'^.i ivith. p. 402, \, II , iox -ixho xc3.^ivhi.m. ?• 409,
at botcom, read d'digertly.

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