Sermons on various subjects ..

OP THE

Theological Seminary,

PRINCETON, N. J.

Case,._.. Divis.cn. .^..^

Snelf, Section. .f><5.7.-?.

^ , N©,.... y.z

Book^

^

y

SERMONS

O N

VARIOUS SUBJECTS.

CONTAINING,

I. Mutual Edification, the Duty
of Chrillians.

II. Sincere Obedience necefTary to
our acceptance with God.

HI. The Caufes and Danger of
Self-Deccit.

IV. Of Chriftian Fortitude.

V. Of Knowledge.

VI. Of Temperance.

VII. Of Patience.

VIII. Of Godlinefs.

IX. Of Brotherly Kindnefs and
Charity.

X. Sincere Obedience the befl
Preparation for knowing the
Truth.

XI. Of the Vanity of Man's Judg-
ment compared v/ith that of God,

XII. Of acknowledging God in
all our Ways.

XIII. A Sermon on Occafion of a
public Fall.

XIV. Prudence neceilary in con-
verting upon Religious Subjects.

XV. Religious Converfation re-
commended.

By 7

OHN AB ERNETHr,

M.

A.

VOL. II.

LONDON:

Printed for D. Browne, without Temple-Bar-, T. Osborne,
in Grays- Irm; and A.Millar, in i\iQ Strmd,

M.DCC.LXIL

CONTENTS.

Sermon I.
Mutual Edification, the Duty of Chrijlians,
Rom. XV. 2. Let every one of iis pleafe his
neighbour^ for his good to edifcation^ p. !•

Sermon II.
Sincere Obedience neceffary to our Acceptance

with God.

Mat. vii. 21, 22, 23. Not every one that faith
U7ito me J Lord, Lord, fall enter into the
kingdom of heaven ; but he that doth the will
of my Father which is in heaven. Many
will fay ujito me in that day^ Lord, Lord
have we not prophefed in thy name'? and
in thy name have caft out devils ? and in
thy name have done many wonde-rful works ?
And then will I profefs unto them^ I never
knew yoUy depart from me ye that work
iniquity. P* 3^

Sermon III.
The Caufes and Danger of Self-Deceit.

Mat. vi. 22, 23. The light of the body is the
eye y if therefore thine eye be fmgle^ thy
whole body fall be full of light : But, if
thine eye be evil^ thy whole body fhall be
full of darknefs. If therefore the light,

A 2 that

CONTENTS.

that is in thee be darknefsy how great is that
darknefs ? P* 55

Sermon IV. ,
Of Chriftian Fortitude.

2 Pet. i. 5. 6. 7. And befides this, giving all di"
ligence, add to your faith, virtue -, and to

, virtue, knowledge ; and to knowledge, tern-
ferance ; and to temperance, patience -, and
to patiejice, godlinefs -, and to godlinefs,
brotherly kindnefs 3 and to brotherly kindnefs,
charity. p. 86

Sermon V.
Of Knowledge.

2 Pet. i. 5. — And to virtue, knowledge.

p. 114
Sermon VI.
Of Temperance.
2 Pet. 1. 6. — And to Knowledge, 'Tempe-
rance.—-—^ p. 141
Sermon VII.
Of Patience.

2 Pet. i. 6. • And to Tempera?tce Pa-^

tience.* - P* ^7^

Sermon VIII.
Of Godlinefs.

2 Pet. i. 6. — And to Patience^ Godlinefs.

p. 197

Se r-

■"' ---J '3,

^ P n I IT 0.B TOIT

( i ) \TIIEOLOai0.1L^'

SERMON't:

Mutual Edification, the Duty oif
Chrijiians.

Rom. XV. 2.

Let every one of us pleafe his neighbour ^ for
his good to edification^

ST. Faul in his epiftles very often re- Serm.
commends to chriftians a folicitous !•
care every one for their own edification, ^^'V"^
and not only fo, but that they fhould ufe
charitable endeavours to edify one another.
For this he fhows that the facred miniftrations
were inftituted, and a great variety of ufeful
gifts beftow'd upon the church, when our
Lord Jefus afcended up into heaven he gave
gifts unto men^ he gave fome Apofiles^ and
fome Prophets^ andfo?ne Evangelifis, and fome
Pa/iors and Teachers, For the perfedling of
the faints^ for the work of the fjiinifiry^ and
for the edifying of the body of Chriji *. But,

- * Eph. iv. II, It,

Vol. IL B the

2 Mutual Edification y the Duty of ChriJliaJiU

Serm. the end cannot be anfvvered without a due
I- ufe of the means, and therefore the Apoftle

'^•^^''^''^^ prefcribes a diligent and regular attendance
on the public offices in Chriftian affemblies ;
defcending to a very minute circumftantial
regulation of them, fo as they might have
their proper defigned effed:, to promote the
common edification, as you may Tee in the
14th chap, of the ift epiftle to the Corin^
thians : But, let no one imagine that this im-
portant affair is devolved intirely upon men
in ftations of publick miniftry -, every fingle
member of the body of Chrift has it in charge
to contribute in the beft manner he can to th6
edification of the whole, and of every part.

To this purpofe our facred author gives
many particular directions 3 he would have
us to pray for, to inftrud: and exhort one ano-
ther, to avoid all 'corrupt communications, to
give examples of fobriety,meeknefs, patience,
and all other virtues, adorning the doBrine of
God our Saviour y and to abound in all the
offices of charity, that fo the body may be
edified in love. And having in the 5th chap-
ter of his ifl: epiftle to the Thefihloniaiis men-
tioned fome of the moft important duties of
the chriftian life, fuch as that they fliould be
vigilant and fiber , putting on the brea ft -plate

Mutual Edificatto?t, the Duty of Chrijlians, 3

of faith and love y and for an helmet the hope?)ERM.
of falvation j and fome of the ftrongeft mo- I.
tives of chriffianity, as^ our being appointed ^•'^'"V'^
not to wrath y but to attain falvation through
our Lord fefus Chrif^ and his dying for us ;
he concludes thus at the 1 1 th verfe, Wherefore
comfort y our f elves together^ and edify one ano-
ther ^ even as alfo ye do, Purfuant to which
the fequel of the chapter contains many ex-
cellent exhortations, which, if carefully put
in pra6tice, have th^ greateft aptitude in their
own nature to edify, fuclias, a proper reipeft
to the public inftruftions, and an efteem for
fuch as minifter them only for their work-
fake^ living in peace ^ war?ting the unruly^
comforting the feeble -miiided^ fupportifig the
iveaky being patient towards all men^ not ren-
derifig evil for evil^ but following that which
is goody prayijig without ceafmg^ in every thing
givi72g thanksy and abflaijiing from all ap-
pearance of eviL The apoftle even defcends
to matters of expediency and indifference in
his rules for edification 3 he would have chrif-
tians fo much concerned for the fpiritual
good of their brethren, and have it fo much
at heart to promote their knowledge and efla-
blifhment, and progrefs in religion, as for that
end to avoid of'tnce -, that is, as he explains

B 2 it.

4 Mutual Edification, the Duty of Chrifiians,

Serm. it, the weakening or ftumbling of their fel-
I. low-chriftians, tempting them to defert chri-

^•^'■'^^^^. ftianity, or do things unbecoming the pro-
feffion of it ; to avoid offence, I fay, not only
by acflions in their nature wicked, and there-
fore of pernicious example, but by an indif-
creet ufe of liberty. He carries this fo far as
to the abftaining from certain meats, which
he himfelf and other well-inftru6led chriftians
judged might be lawfully ufed, but fome weak ,
perfons thought otherwife^ abftaining from
them, I fay, out of a charitable condefcend-
ing regard to the weaknefs of fuch. And
what can be ftronger than this general com-
prehenfive exhortation in the text. Let every
cne of us pleaje his neighbour for his good to
edification.

You will now perceive from what has been
already faid, that this matter of edification,
and the care of it fo ftridlly injoin'd, did not
peculiarly relate to the firft age of chriftianity.
The nature of the thing, and the directions
given in order to it, plainly fhew that it is
the common concern of chriftians at all times,
I think, therefore, it may be ufefully infifted
on, as what may very well be applied to our-
felves. And in this difcourfe, I will, y?;^, en-
deavour to give you the true fcripture account

of

Mutual Edification^ the Duty of Chrijians. c
of what is meant by edification. In thcfe- Serm
fondphccy I will more particularly confider I.
the direction in the text.

Fir/l, to give the true fcripture account of
what is meant by edification 3 which I am
afraid fome chriftians do not well enough un-
derftand, and therefore have run into dange-
rous miflakes in judging both of their own
and others edification. The expreffion is
plainly figurative, and it leads us to confider
the church of Chrifi:, the whole collective
body of his members, or believers in him,
under the potion of ^ building, which is ^
very ufual one with the facred writers in de-
fcribing it thus, * Te are God's building. As
material edifices are compofed of many parts
which are regularly difpofed by human art
fo as to make an intire work, raifed upon one
foundation, ftrong in proportion to the firm-
nefs of that foundation -, and fo long as the
parts adhere to it and to each other, fubfifting
in its artificial form, and under the notion of
a building ; the materials being united toge-
ther by a cement, and the whole, if it be done
by a fkilful archited:, form'd and finifh'd ae-
ipording to an exad: model : fo our Lord

* I Cor. iii, 5.

B 3 Jefus

6 Mutual Edijicaiiofi^ the Duty of Chrijlians,

Serm. Jefus Chrift has gathered together the Chidre?t
I. of God that "were fcattered abroad^ and of

^^^"^^'^^ Jews and G^;2///(?^5 made one beautiful church,
united in himfelf, and by their adherence to
him, according the divine plan laid in the
eternal counfels of his father. God, intending
in the antient JewiJJj oeconomy to fet forth a
fliadow of better things to come, commanded
Mofes to make a tabernacle in the wildernefs,
where he would place the tokens of his pre-
fence, and (hewed him a pattern on the
Mount. But, the things which were old^
and indeed made to be taken away^ are now
adlually vaniflied, giving place to a higher
conflitution worthy in all refpecls of its great
founder, a fpiritual building, which is the
intire fociety of fincere chriftians, an habita-
tion of God through the Jpirit, This is ex-
cellently defcribed by the apoftle * : And (ye
Chriftians) are built upon the foundation of the
apofiles and prophets^ Jefus Chrijl hitnfelf being
the chief corner flone . In whom all the building
fitly framed together^ groweth unto an holy tem-
ple in the Lord,

The foundation being the apoftles and
prophets, that is their doftrine, and Jefus
Chrifl, or the gofpel fcheme of which he is

the

Mutual Edification^ the Duty of Chrifiians, 7
the author, and which centers in him, being Serm.
the chief corner ftone, the fupport of the I.
whole building, this clearly leads us to un- ^'^"v-n^

derfland the allufion. How is it that a fo-
ciety of men can be built upon a dodlrine or
Inftitution ? It is when that doctrine or In-
flitution is received by them, and has it pro-
per eftecft upon them 3 when their condud:
is regulated by it, and they reap the benefit
of it ; when the intention of it is anfwered in
their pradlice, and the advantages they enjoy.
But, here a difference in the fimilitude will
obvioufly occur, I mean between the out-
ward fenfible figure, and the fpiritual fubjed:
it is intended to reprefent. Every one knows
that the materials of an earthly edifice can
contribute nothing to the difpofing of them-
felves in the proper form ^ they are wholly
paflive, and their order, harmony, and ufe-
fulnefs, are intirely ov/ing to the iliill and
labour of the workman. Not fo are the fe-
veral parts in the fpiritual houfe of God; they
are not like inanimate and unintelligent or-
gans, but work together with him, to their
own and to the common edification. And,
therefore, the apoflle fupplies the defed of
this image by another very elegant one, of
the natural human body, in v/hich the adive

B 4 partSj

8 Mutual Edification^ the Duty of Chrijliam,

Serm. parts, by performing their feveral appointed
I. fundlions concur to the promoting of their

^-^""^^^^ own nourifhment, and the ftrengthening of
the whole, * From ickom (Jefus Chrift) the
ivhole body fitly joined together^ and compaBed
by that which every joint fuppliethy according
to the effe^fual working in the meafure of every
part J maketh encreafe of the body to the edify-
ing itfelf in love.

Another difference arifing from the diver-
fity of the fubjecfis in their nature and condi-
tion, is this, that whereas edification, in the
litteral fenfe, means only the relation of the
parts as fuch, or, as they conftitute one whole,
fo that it cannot be faid, properly, that the
ftones and timber are, but the houfe, which
is an aggregate of them, is built ; in the fpi-
ritual fenfe, it belongs to every particular part,
or member. And thus in the apoftle's ufe of
the word, every fingle perfon receives edifi-
cation 'y as well as the whole fociety, as you
will foon fee more fully ; for.

Upon the grounds already laid dovv'n, we
may apprehend the point before us after this
manner. The foundation being the doc-
trine of the gofpel, which is a doctrine ac-
cording to godlinefs, the fubjed: being men,

^ Eph, iv. 16.

intelligent

Mutual Edification^ the Duty of Chrijiiam. 9

intelligent and moral, but imperfedt agents ; Serm,
and the intention being to reform them, and !•
at laft bring them to the perfeftion of righteouf-
nefs, holinefs, and charity ; their edification
muft, confequently, be in knowledge and
virtue, and in mutual good-will and peace.
Accordingly, thefe are the very things in
which St. Paul himfelf explains it.

Firft, edification fignifies an increafe of
true, ufeful, religious knowledge; fo it is
ufed in feveral pafiages of the i4,th chapter of
the ift epiftie to the Corinthians^ where fe^
yeral diforders in the public miniftrations are
corredled, and a decent manner of perform-
ing them recommended, fo that they may
be profitable and edifying, that is, inftruftive.
verfe 3. He that prophejieth^ fpeaketh unto
men to edification^ In the 4th and 5th verfes,
he that prophefieth^ edifieth the Churchy and
greater is he that prophefieth^ than he that
fpeaketh with tongues^ except he interpret^
that the church may receive edifying. In the
1 2th, forafmuch as ye are zealous of fpiritual
gifts, feek that ye may excell to the edifying
of the church. In the i^th, thou verily
givefi thanks well {in an unknown tongue) but
the other is not edified. And at the 26th,
whereas there w^as an emulation among them^

^vpry

lo Mutual Eidification^ the Duty of Chrijlians.

Serm. every one ftriving for precedency in the exer-
I. cife of his gifts, which made their affemblies

^^-'^"^'"^^ confufed and tumultuous ; Every one^ fays he,
of you^ when you come together^ hath a pfalm^
hath a doBrine^ hath a tongue^ hath a revelation^
hath an interpretation ; the apoftle gives them
this caution, let all things be do7ie to edifying.
' In all which places, it is very evident, that
edification fignifies inftrudlion, or improving
men in knowledge. And indeed it is evi-
dent in the nature of the thing, that this is
the^ foundation upon which we muft grow
in every good, moral, or religious quality,
which to their very being require underftand-
ing, and ftill encreafe in proportion to it.
Not but that knowlege may be feparated
from virtue, in fad: it is often fo, and men de-
tain the truth in unrighteoufnefs^ trefpaffing
againfl the light and convidtion of their own
minds, which makes the worft of charafters ;
particularly, according to the dodrine of the
new teftament, knowledge without good dif-
fofttions and a good praBice is unprofitahky
and an increafe of it far from edification in the
chriftianlenfe; for, fays the apoftle, ^Know-
ledge puffeth upj but charity edifieth, Andy
if ^^^ ^^^^^ thi72k. that he knoweth any things
'* I Cor. viii. i^ 2.

he

Mutual Edification^ the Duty of Chrijiians. 1 1

he knoweth nothing yet as he ought to know -ySERU^
that is, if he be conceited of his knowledge I.
in the chriftian religion, as a reputable ac- ^■^'"V^^
compliflimentjConfidering it only as a fcience,
or fpeculation, he has not yet attained to any
right underftanding of it, fo as to anfwer its
true intention. Yet ftill knov/ledge is necef-
fary, and without it we can make no pro-
grefs in religion ; for as by the vanity of their
thoughts darkening their underftanding, the
Gentiles were alienated from the life of God,
fo it is by revealing the father to men, giving
them juft notions of God and of their duty
that our faviour reforms them ; they are re-
newed in their minds, after the divine Image,
lirft in knowledge, and thereby in rightcouf-
nefs and true holinefs 5 and it is by the unity
of faith ^ and knowledge of the Son of God, that
the whole body of his fmcere difciples grow
up to a perfeB man, to the meafure of the filature
of the fulnefis of Chrifil,

Secondly, we muft be built up, and build
up ourfelves in our moft holy faith, according
to St. fiude^ direction, in the 20th verfe of
his epiftle; whether that expreffion means
the divine fyftem of chriftianity, as the faith
lignifies in the 3d verfe of the fame epiftle,
or the principle of faith in us, it amounts to

the

I z Mutual Edification y the Duty of Chrijlians.

SeRM. the fame thing ; for the dodlrine of the gof-
!• pel Can have no efFedl on us to form our tern-*

^^^^^^^^^ pers and converfation, which is its proper
end, unlefs it be believed. Taking faith in
the firft and moft obvious fenfe, for an aiTent
of the mind to truth, it can, no niore than
knowledge, be profitable, without good af-
fections J and therefore St» James^ in the
2d chapter of his epiflle, very juftly expofes
the folly of thofe who truft to fuch an in-
fufficient and dead faith, as he calls it 5 it is
no better than the devil's believing, which
only produces a confounding dread and hor-
ror. Yet ftill even an affent to the truths of
the gofpel is abfolutely necefiary -, and we
fliould endeavour to be more firmly rooted
and grounded in it, that it may produce good
fruits, and we may encreafe in every good
work. To this end, as all that by the frame
of our nature we are capable of, is a diligent
impartial examination of the evidence of
truth, it is all that God requires ; and the
more we confxder with upright hearts the
grounds of the great chriftian verity, and
learch the fcriptures, the more we Ihall be
fatisfied concerning it. But faith feems, at
Jeaft very often, in the New Teftament, to
fignify, not barely an alTent, but indeed obe-

Muhml Edification, the Duty of Chri/iiarls, 13
dience to the golpel, and to comprehend all SERMr
thole affedions and difpofitions of ^mind I.
which are the immediate principles of con- ^•'^VN^
formity to its laws : It is in this fenfe that
faith is enjoined as a very important and com-
prehenfive duty ^ indeed die whole of that
duty which is indiipenfably necelTary to our
acceptance with God and our falvation^ as on
the other hand, difobedience to the gofpel
and unbelief, in the ftile of the apoftles, mean
the fame thing. It follows according to this
fenfe, that ediiicatioh in faith, is in efFed:,
edification in all the chriftian virtues, and aU
the fruits of the fpirit -, in love to God and
men, in meeknefs, patience, fobriety and
righteoufnefs. Thus St. PW explains edifi-
cation, * Neither give heed to fables aiid end--
lefs genealogies which fiiinifier quefiions, rather
than godly edify i?jg, which is in faith. The
charader of edifying in faith, is, that it is
godly, or the edification of God, as the words
are ftridly tranflated. God is the objed and
the end of it; it is the knowledge, love and
fear of him, which comprehends all religion.
At the fame time we fee what kind of in-
ftrudion it is which has this tendencv, not
trifling unnecelTary things, remote from the

* I Tim i. 4.,

I4« Mutual Edification, the Duty of Chrifiiam.

Serm. life of godlinefs, and points of curious ipe-
!• culation, which are the occafions and the

^^^*^'''^^fubjed:s of fierce contention, directly con-
trary to tlie true defign and genius of chriftia-
nity 5 thefe teachers and all chriftians ought
to avoid if they would promote edification,
applying themfelves principally to thofe doc-
trines which have a direct tendency to pro-
mote good aifedlions and a good life.

Thirdly, chriftian edification is in charity,
as appears from the fequel of the apoftle's
words laft cited ; for having warn'd Timothy
againft thofe curious unprofitable fpeculations
which minifter contentious debate, not godly
edifying, he immediately fubjoins, verfe 5,
as in direfl: oppofition to them, Now the end
of the commandment is charity, out of a pure
heart, and of a good confcience, ayid of faith
unfeigned. Plainly intimating, that as cha-
rity from thefe principles is the end of the
gofpel, edification in it, is godly edifying
which is in faith; and in 'Eph, iv. 16, he
exprefly fays, that the edifyi?ig of the body of
Chrifi, is in love. You will remember what
I obferved before, that to underftand this
fubjefl: right;, we ought to confider chriffians
either as in their relatian to one another and
to Chrift their head, as members of the fame

body

Mutual Edification^ the Duty of Chrijliam. \ y -

body, or in their private and perfonal capa- Serm.
city, in both which refpeds they receive edi- I.
fication. The former has been already ex- ^-''V*^
plain'd, it being only fingle perfons v^ho are
the fubjeft of knov^ledge, of faith and virtue;
but a general peace, that is, concord and har-
mony, as the refult of prevailing love, be-
longs to a fociety as fuch. This the apoflle
evidently means in feveral paffages of his epi-
ftles on the fubjed of edification, as * Edify
one another^ or edify yourfehes into ojie^ fo that
you may be one body or fociety, beautiful, and
ftrong by your union. And in the 14th chap-
ter of this epiftle, and i 9th verfe ; Let us foU
low after the things that ?nake for peace, ami
ivherewith one may edify another , or wherewith
me may be edified to others^ more firmly united
in the bond of mutual aite6tion and peace.

Such is the intimacy of that relation which
fubfifts between chriftians, by virtue of tlieir
adherence to Chrift, their common head and
the center of their unity, that the fafcty
and profperity of every one is the fafety and
profperity of the v/hole ; and the intereft of
the whole, is the intereft of every part.
Like the members of the natural body which
have no intereils feparate from that of the

* I Thef. V. ir.

8 body

i6 Mutual Ed{ficatio7fj the Duty of Chriftiam,

Serm. body itfelf, and of each other 5 for, ^whether
I* one fuffer^ all fuff'er with it ; or^ if one is ho-

^^^^^^ nouredy all rejoice icith it *. The head and feet,
the hands and eyes, have a mutual fympathy,
and under the direftion of one principle con-
tribute their good offices on every occafion to
the whole 5 fo is the body of Chrift, and fo
ought all the members in particular to be dif-
pofed. As the members of the natural body
difcharge their feveral fundions by a neceffity
of nature, in fuch a manner (purfuant to the
wife conftitution of its author) as to preferve
the union, and promote the advantage of the
whole, fo chriftians, being by one Jpirit bap-
tized into one hody^ ought to be felicitous for
the common profperity, and for the good of
every one of their fellows in particular, as they
have opportunity. And the truth is, by doing
{Oy they ferve themfelves in the beft manner,
and moft eitedlually promote their own truefl:
and higheft intereft. It is a moft undoubted
truth, as will appear to eveiy one who tho-
roughly examines it, that virtue, which con-
lifts in good-will to other moral agents, has a
neceffary connection with private happinefs ;
which is a moft fatisfying argument to in-
duce us to the praftice of it, and demonftrates

* I Cor. xii. 26.

that

Mutual Edification, the Duty of Chriftians, \j

that the Author of our beings defigned us for Serm.
it. And chriftianity, the glory of which is, I-
that it is an inflitution defign'd to reftore the'
integrity of the human nature, and raife us to
the perfedion of virtue, has juft taught us
the fame thing in the point now before us,
namely, that public and private edification are
mofl ftridlly connected ; that we can no way
fo effecSually fecure and advance our own
greateft good as by a hearty benevolence, with
the proper fruits of it, to our fellows, and a zea-
lous attachment to the common intereft. Only,
let us always endeavour to have juft notions
of the true public, and of the body of Chrift ;
that it comprehends all who in every place
call on his name, and is not confin'd to the
particular parties into which chriftians have
fubdivided themfeives, to their own unfpeaka-
ble difadvantage, and the dilhonour of their
religion. Let us follow peace with all men,
and do good to them as we have opportunity:
let us have a fmcere regard to all the difciples
of the Lord "fefiis our Saviour ^ infiruBing the
ignorant, warning the unruly, co??ifGrting the
feeble-minded, bearing with the infirmities
of the weak -, fo fulfilling the royal law of
love. Thus fliall we comfrt ou?fehes, and
edify one another. I have now given you what I
Vol. XL C take

1 8 Mutual 'Edification:, the Duty of Chrifiiam.

Serm. take to be the true fcripture account of edifi-
I. cation, and I proceed in the

^^^"^^^^ Second place to confider more particularly
the diredlion in the text. Let every one of us
pleafe his neighbour for his good to edification^
In order to this, we muft reflefl: a little on the
cafe refer'd to in the preceding chapter, which
was fhortly this. The chriftians at Rome were
of different opinions, and therefore diiferent
praftices about leffer things, as it is always to
be expedled chrijftians will be, In this imper-
fedl ftate. Some had ftill fuch a refpedt for
Judaifm in which they had been educated,
as to obferve the diftinftion of days and meats
which was appointed by the law of MofeSy
or introduced by the tradition of the elders.
Others, with the apoftle, were perfuaded
that the diftinftion was abrogated, and that
there is nothing now unclean of itfelf But,
notwithftanding this difference, union muft
be preferved, not upon the foot of a perfedl
agreement in all things (an agreement in their
opinions is contrary to the fuppofitlon and the
true fadt ; and an agreement in outward pro-
feffions and pradlices, againft the real fenti-
ments of fome, would on their part be hypo-
critical, and fuch as no one can imagine is at.
all becoming a religious fociety) but their
8 union

Mutual Edification^ the Duty of Chrifiiam. 19

union the apoftle would have preferv'd on Serm.
quite another principle, namely, that of mu- I-
tual forbearance and condefcending charity. ^'^^^^'^^
And here the apoftle ftrikes at the very root
of divifion, which is a narrow felfifh fpirit.
When men only regard their ownfelves, the
gratifying of their own private inclinations,
and fulfilling the defires of the fiejh and of the
mindy what can be expedled among them but
flrife, and confufion, and every evil work ?
while fuch a fpirit prevails, how to avoid of-
fences, and edify our neighbours will not be
the queftion. And when all condud: them-
felves thus, their interefls, which are fo nar-
row and particular, will interfere with each
other, and . the church be filled with offence
and difcord. But, charity which feeketh not
her oivny will determine us to purfue con-
flantly the benefit of others, and to pleafe
them, to make them eafy, and give them
fatisfadion as far as it is in our power, and as
it appears to be for their real good. Charity
is, I fay, a true cement which will preferve
the union of the church, it is, as the apoflle
calls it, the bond of ferfeclnefs.

The defign of pleafing men, (even our fel-
low chriftians, is not to be purfued univer-
fally, and without any limitation ; they have

C 2 their

zo Mutual Edification^ theDufyofChrifiimis.

Serm. their weakneffes about them, not only mif-^
!• takes, which however involuntary and tole-

^"^^^"^ rable, the man who is differently minded
cannot confent to with fincerity^ but they
have alfo iinful paffions and froward difpofi-
tions, which, tho' they ought to be forgiven,
and pitied, muft not give laws to their neigh-
bours, nor is the rule of pleaiing them to be
fo underftood. It can never be reafonably
thought that the fervants of Chrifts are put
in a ftate of fervile fubjedion to the humours
and caprices of their fellows -, nay, as the
apoftle fays elfev/here, if we fo pleafed men^
we Jl:oidd ?20t be the Jervants of Chriff. The
neceffary exprefs limitation is this, that we
iTiould pleafe our neighbours, fo far only as
tends to their edification, that is, as I have
fliewn you, to their inftruftion, or encreafe in
religious knowledge, to their eftabliihment in
the faith and profeffion of chriflianity, to
their growth in virtue, and the promoting of
concord and peace on truly fcriptural founda*
tions. Except in that cafe, the precept does
not take place 3 and in that cafe, the defign
of pleafing his neighbour is the moft generous
and worthy that a man can poffibly have. It
is, as the apoflle reprefents it in the text, a
noble imitation of our Lord Jefus Chrifl^ who

for

Mutual Edification^ the Duty of Chrifiians, 21

for the love he had to his church, his body, Serm.
purchafed by his own blood, pleafed not him- I-
(elj. He did not gratify the moft innocent ^^'^-^'^^
demands of nature, the defire of reputation,
of eafe, or even of felf-prefervation -, he de-
nied all, and gave them up a facrifice for
our redemption. This fhould infpire his
followers with a refolution to thwart and deny
every felfiih, corrupt inclination which may
ftand in the way of their ferving the end of his
death, and promoting the falvation of his people.
But, the text has a fpecial reference to
the reftraint of liberty, in the ufe of in-
different things for the good of our neigh-
bour, to edification ; which St. Faul^ by
his example and exprefs exhortation, recom-
mends it to chriftians voluntarily to fubmit to.
When fome were fo weak as to judge fome
meats unclean, which were really not fo in
themfelves, nor by any law of God then in force,
he would have the chriftians who were
ftrong, that is, who better underftood tlicir
liberty, to condefcend to their weaker bre-
thren, at leaft for a time, by abftaining from
fuch meats, 'till they ihould be better in-
ftrudled. And the reafon was, that the weak,
feeing their brethren, of whofe knowledge in
chriftianity they had a high opinion, ufe li-

C 3 berty

2 2 Mutual Edification^ the Duty of Chrijliam,

SerM- bertyinthatcafcjthey were offended; that is, ei-
I. ther tempted to think that the chriftian inftitu-
tionitfelf indulged men in the profane violation
of a ftanding divine law, (for they thought the
law prohibiting certain meats was ftill bind-
ing) and fo might be fhock'd in the belief
of it ; or elfe they were tempted in imitation
of the ftrong, efpecially influenced by a re-
gard to their fuperior knowledge, to ufe the
fame freedom, yet with a gainfaying con-
fcience, which was in them a very heinous
guilt. The apoftle fets this in a very ftrong
light*. The cafe indeed he there treats of is
different, but fo far parallel, that it relates to
the ufe of liberty in a point not abfolutely
unlawful, the eating of meats offered to idols,
which did not become unclean of themfelves
by that abufe of them. His words are, If
any man fee thee who Imfl hioidedge^ fit at
meat in the idol's temple^ fJ:aU not the con-
fcience of him who is weak he e?nboldened to
eat thofe things which are offered to idols ?
and thro thy knowledge fall the weak bro-
ther perifb^ for whom Chrifi died? The
word render' d, emboldened^ properly fignifies,
edified \ but it is the reverfe of chriftian edifi-
cation, it is building up men in impiety and
profanenefs in contempt of God's authority,

* I Cor. viii. lo, 1 1

by

Mutual Edification, the Duty ofChriJiians. 23
by counterading the light of their own con- Serm.
fciences. When a calc is lb ftatcd that the I.
life of our liberty has fo vaftly difterent and
direftly oppofite effeds upon our neighbour ;
on the one hand, doing what we may think
in itfelf not finful, tends to his editication in
wickednefs, to his ruin, and fo far defeating
the defign of chrift's death ; on the other,
abftaining, which no man can judge unlaw-
ful, tends to his edification in faith and virtue,
and the prefervation of his integrity, to the
faving of his foul, and the honour of the gof-
pel ; when, I lay, a cafe is fo flated, what
chriftian heart would not chufe the charitable
fide and abftain ? St. Paul for himfclf carries
his charity fo far as to declare, verfe 13, Wba^C"
fore, if meat make my brother to ojfcnd, I
will eat 710 fep while the world jlandetb, lejl
Ijhould make my brother to off hid,

I conclude, that thus far to pleafc their
neighbours for goodto edification is a ftanding
rule to chriftians in all agen, where the cafe
is parallel to that ftatcd and decided by the
apoftle. But then we muft take care that
the cafe be indeed parallel, that is that
in a diverfity of opinions concerning the fame
adion, it is on the one fide known to be in-
different, and on the other judged to be fimply

C 4 un-

24 Mutual Edification^ the Duty of Chrijlims,

Serm. unlawful; and that the tendency of adling
I. againft the opinion of the weak, is not merely

^^''^^^'^^ to irritate^ or difobllge, but to fhock them in
their religious faith and profeffion, or induce
them to violate their confciences by imitating
what their hearts condemn as an evil example.
It is plain no man can be bound under pre-
tence of pleafing his neighbour to edification,
to do what himfelf judges unlawful, or to
omit a pofitive duty , that would be doing
evil that good may come; pretending to edify
another at fogreat an expence as deftroying him-
felf; in fine, introducing univerfal wickednefs
among chriftians, by taking a way moflabfurdly
theneceffary differences of duty and fin : nor yet.
Secondly^ Does it appear, by the precedents
and deciiions of the apoflle, that our judg-
ment concerning expediency is to be fubmitted
to others. The meaning of expediency in
the lanraage of St. Paul is the conducive-
nefs of an ad'ion, in itfelf indifferent, to pro-
mote the intereft of religion and the good of
others, which in a great meafure depends on
their opinion concerning it. The very reafon
for his abflaining from fome lawful things,
was, that the circumftances with w^hich they
were attended, rendered them inexpedient,
|bat is dif-ferviceable to the honour of chrifli^

jinity^

Mutual Edification^ the Duty of Chrijlians. 25

anity, and the fpiritual good of weak chri- Serm,
ftians, efpecially, becaufe thofe weak chri- I.
ftians judg'd them unlawful. But, if they
had judg'd them only inexpedient their opi-
nion could not affedt him in the fame man-
ner, and be an argument for his forbearing in
compliance with them ; becaufe there the
reafon doth not hold, offence is not given in
the fcripture fenfe of the word 3 no one can
be fuppofed to be weakened in his belief of,
and adherence to the gofpel, by feeing the
profellbrs of it do what he only accounts
inexpedient; nor is an action only inexpedient,
and not reputed in itfelf wicked, a temptation
to prefumptuous wickednefs, as an example.

Befides, if the rule to pleafe our neigh-
bours were carried fo far, no man would
know how to condufl: himfelf, there is fuch
a variety and contradid:ion in the opinions of
men upon the point of expediency, which de-
pend wholly on mutable circumftances, there
would be no certain meafures for our direc-
tion ; that which fome efleem expedient,
others efleem inexpedient; he that would
pleafe all, mufl find it impracticable, and
fhould not know how to ad:. And the truth
is, in that way of proceeding, a chriflian
would find himfelf polTefs'd of no liberty at

all

26 Mutual Edification^ the Duty cfChrifiiaJts,

Serm. all. In the matters of pofitive duty and fin, the
I. law of God has prefcribed to him -, and if in
leffer things, not determined by the rule of
his religion, his judgment andprafticemuflbe
directed by his neighbours, wherein is he free ?
But St. Paul was jealous for liberty as,
every wife and good man will be, for it is
one of the moft valuable rights of the human
nature and of the chriftian ftate. It was his
principle and his rule, to contend for it when
any unreafonable encroachments were made
upon it. If any thing, which in general was
indifferent, fo that it mightbe done or not done,
as prudence confidering circumftances fhouid
dired:, was made neceifary by the will of
men, his fellow chriffians, in whatever fta-
tion, he would by no means fubmit to it.
Of this we have a remarkable inftance in his
different conducft with refpe(5l to the Jewifh
ceremonies. He fometimes complied with
them, when it only appeared expedient, but
ftill left a matter of liberty. He circumcifed
timothy to recommend him the more to the
Jews, and he prad:is'd fome of the ceremonies
himfelf, by the advice of his brethren*.
But if the fame things were infifted on as
necelTary, which happened at Antioch^ where
* Ads xxi.

the

Mutual Edification^ the Duty of Ckrlfiians. 27
the circumciiion of T'itus was peremptorily Serm,
demanded to qualify him for religious com- I*
munion, there he contended earneftly for'
freedom, and, as he fays himfelf, would not
give place hy jubjeBion for fo much as one hour^
that the truth of the gofpel might continue
with the churcheSy uncorrupted by any fuch
additions to it. I conclude, then, that li-
berty muft not be given up to the pretence of
edification, and that it is not the meaning
of the rule in the text, that we fliould pleafe
our neighbours, by fubmitting to a {landing,
conftant neceffity laid upon indiiferent things,
merely by their opinions, or their wills.

I fhall conclude this difcourfe with the
following inferences. Firfi^ from the ac-
count which has been given of the nature and
meaning of edification, it appears that
chriflians are often miftaken in the judgment
they make concerning edification, both of
themfelves and others. If it really means an
increafe of profitable knowledge, of faith,
virtue and charity ; they judge very wrong
who efteem inftruftions to be edifying merely
by the found of words, the pleafing of the
fancy, or even executing fome fudden, un-
abiding warmth of affedlions, without giving
any light to ufeful points, or tending to pro-
mote

28 Mutual Edificafioft^ the Duty of Chrijliam.

Serm. mote the pra6tice of fubftantial virtue j and
I. leaft of all, is that edifying which leads to faith

^^^^"^^^^ in meriy or an implicit fubmiflion to their au-
thority in matters of religion, inftead of
faith in Jefus Chriji^ and an inviolable adhe-
rence to him as the only Lord of confcience ;
to confirm the prejudices of men againft the
plain and fimple doftrines of the gofpel, to
inflame their paffions and encreafe their un-
charitablenefs.

Secondly^ It is not every compliance with
men and pleafing them, even in things for the
fubftance lawful, which the chriftian law re-
quires or allows ; but only that which is for
good to edification. Some pleafe others from
low and felfifli motives, from an aff'edation
of popularity, to gain applaufe, or it may be,
to ferve their worldly intereft, which inftead
of edifying their neighbours fo complied with,
and doing them good in a religious fenfe, tends
to confirm them in their miftakes, and to
gratify their unreafonable humours, their
pride and their paffions 3 and inftead of pro-
moting peace on a juft foundation, tends to
flrengthen an impofing fpirit, the certain
caufe of divifions. It is noble and generous
to bear the infirmities of the weak, but it is
mean and unbecoming a fervant of Chrift, by

a

Mutual Edification^ the Duty of Chrifiians, 20
a tame fubmiffion to imperious demands and Serm.
arbitrary encroachments, to betray the liberty I.
wherewith he has 7nade us free ^ and to fuffer
ourf elves to be entangled in a yoke of bondage.

S E R-

( 30 )

SERMON II.

Sincere Obedience neceflary to our
Acceptance with God.

Mat. vii. 21, 2 2, 23.

Jsfot every one that faith imto me^ Lord, Lord,
Jhall enter into the kingdom of heaven-, but he
that doth the ivilloftny Father ivhich is in hea-
ven. Many ivillfay unto me in that day^ Lord^
Lord, have we not prophejied in thy name ?
and in thy name have cajl out devils ? and in
thy name done many wonde7'fid works ? And
then will I projejs unto them^ I never knew
you i depart from me ye that work iniquity,

Serm. T^ "TO queftlon can be of greater im-
IL I ^^ portance to men than this, upon
^'^'V^^ what foundation they may hope for

the favour of God \ and what is to be done
on their part that they may be intitled to it ?
And none more important to chnffians, than
what are the terms of falvation fix'd in the
gofpel; fince our Lord Jefus Chrifl came

into

Sincere Obedience necejj'ary iOy &c. 3 1

into the world on purpofe to reveal the Fa- Serm,
ther to men, and the way to eternal life ; II.
that is, to give them juft fentiments concern-
ing God, and the homage he requires j and
to declare by an exprefs law, what are the
difpofitions of mind, and the courfe of adlion
which will be acceptable to him; we, who have
embraced chriftianity are not left to be directed
by thedidiates of men in this great inquiry, nor
merely to our ov/n reafon, and what the light
of nature will fuggeft : (though that is ftili
fo far a rule, that we cannot receive any pre-
tended revelation which contradidis it, and
hereby the Gofpel is recommended to our
acceptance, that its terms are perfedlly agree-
able to it :) but we muft have our recourfe to
our Saviour's exprefs declaration. The rule
of life which he has prefcribed, will be the
rule of judgment , and we cannot reafonably
have any hope of happinefs in the other world,
but upon our conforming in this world to the
precepts he has given us. The verfes I have
read, being near the conclufion of his excel-
lent fermon upon the mount, which contains
the fum of his dod:rine, decide the grand
queflion already mentioned with the greateft
clearnels. It is the point which of all others
he takes care to declare the mofl plainly, as

indeed

^2 Sincere Obedience necejjary to

Serm. indeed it may reafonably be expeded he
I-f- fhould, fince confequences of the great-

^'^^'^'^^'^ eft moment to men whom he came to
fave, depend upon it. And indeed his words
are fo very plain, that one would think it
hardly poffible for any of his followers to mif-
take his meaning. On the one hand, he fhews
the infufficiency of fome pretences, fuch as
a great outward profeffion of refpedl to him,
calling him, Lord^ Lord^ and the gift of
prophecy, of cafting out devils, and working
miracles, Thofe pretences he exprefsly fays,
he will reject, and if the perfons, who claim
or expeft acceptance by them, are workers
of iniquity, his fentence againft them will
be, depart from me^ I kii'ow ye not. On the
other hand, he eftabliflies obedience, as the
only folid ground of hope towards God, and
declares that they, and they only, w^ho do
the will of his heavenly Father ; that is, fin-
cerely keep his commandments, fhall be ac-
quitted in the day of Judgment, and enter
into the kingdom of heaven. Thefe, there-
fore, are the heads of difcourfe I fliali infift
upon from the text. Hr/?, I will endeavour to
explain the falfe pretences to the favour of
God, and the kingdom of heaven, menti-
oned by our Saviour, with others parallel to

them ;

cur Acceptance with God* 53

tliem \ and to fliew how vain and infufEcientS e r m.
they are. Secondly^ to illuftrate that only II.
folid ground of hope and foundation of our ^^''^^"^
title to future happinefs, doing the will of
God.

Firjl^ to explain the falfe pretences to the
favour of God and the kingdom of heaven i
mentioned by our Saviour, with others pa-
rallel to them, and fliew how vain and infuffi-
cient they are. The firfl: pretence is faying
to Chrift, Lord^ Lord : the plain meaning
of which is, making profeffion of chriftianity.
What elfe can naturally be underftood by
calling him Lord., than acknowledging the
character given of him in his word as a law-
giver fent from God to eredl a kingdom upon
earth, whereof he himfelf is the king ; to in-
ftrudt, to reform,and to fave as many of mankind
as will believe in him and obey him ; and at
laft, to judge the world in righteoufnefs ac-
cording to their works. The apoftle gives us
this account of the religion of the Gentiles *.
They had gods many^ and lords many \ fu-
perior and inferior gods, celeftial deities and
terreftrial, lord-agents, Baalim as they were
called by the Hebrews^ who had the ma-
nagement of affairs in this lower world, and

* I . Cor, viii. 5.

Vol. II. P were

34 Sincere Obedience nece£ary to

S E R M. were mediators between the higher gods and
II- men : but to us chriftians, there is one God the
Father^ of whom are all things , and we in him'y
and one Lord JefusChriJi^ by whom are all things-,
and we by him : that is, by whom there is a
communication of the divine favours to us,
and we have accefs to God. To acknowledge
this, is indeed to acknowledge the truth of
chriftianity, which only reveals it to us : for
in the 12th chapter of the fame epiftle, and
the 3d verfe, the apoftle alTerts, no man can fay ^
that Jefiis is the Lord^ but by the holy Ghoji,
whereas among the Jews there were pretend-
ers to inlpiration, revelation, and miraculous
powers 'y thefe gifts were now appropriated to
chriftianity 5 and no one would believe in
Chrift as his Lord, without being convinced
of the divine atteftation of the religion which
he taught.

The true meaning therefore of faying unto
Chrift, Lordy Lordy is embracing the goipel,
profefling to receive its dodlrines, to obey its
laws, and found our hopes of acceptance upon
it, in whatever forms, by whatever words or
ad:s that is done ; and of thofe there may be
a great variety. For, to anfwer the purpofes
of the goipel difpenfation, and obtaining its
proper effed: in the world, there muft* be a

vifible

our Acceptance with God. ^j^

vifible fociety of chriftians, who c^Hupon the Serm.
name cf the Lord -, and every one of them who II»
compofe this fociety muft avouch Jefus Chrift
as their Saviour and their Lord. St. Patd
joins together believing in the heart, and con-
feffing with the mouth, as neceffary to fal-
vation ^, If thoufbalt confefs with thy mouthy
the Lord Jefus ^ and believe i7i thine hearty that
God has raifed him from the dead, thou Jhalt
he faved. For^ with the heart man believeth
unto righteoufnefs, and with the mouth confefjion
is made unto fahation. Our blefTed Saviour
himfelf required of all his followers the fame
open profeffion of his religion. For this end
he inftituted baptifm, to be a public decla-
ration of men's receiving the gofpel, and
fubjecSing themfelves to its laws ; there-
fore he fays"*^ He that believeth and is
baptifed Jhall be faved. There are other
folemn external adls of religion, as well as
baptifm, by which a profeffion of chri-
ftianity is made, even all thofe which in the
nature and defign of them import our being
chrifhans ; or the avowed difciples of Chrifl.
Now our Saviour forbids his followers to
lay any ftrefs on this claim, or build upon it
their hopes of the favour of God and the king-

* Romans x. 9, lo. f Mark xvi. 16.

D 2 dcm

2 6 Sincere Obedience necejfary to

Serm. dom of heaven, if it be feparated from the
II. pradlice of true holinefs and virtue in their
lives, or doing the will of his heavenly Father,
which is the fuppofition in the text. One
would indeed think it ftrange, that any fhould
delude themfelves in that manner, confider-
ing how obvious the obligation and neceflity
is upon all men to keep God's command-
ments as the condition of pleaiing him ; and
efpecially how exprefs the declarations of his
w^ord are as to that point, and yet in fad: we
find it is the way of hypocrites. How often
do the prophets reprove the antient Jews for
trufting to a zealous profeffion, and to exter-
nal adts of worfhip, fuch as facrifices, keep-
ing the new-moons and fabbaths, and an out-
ward refpefl: to the temple of the Lord, whilfl
they negledled the moral precepts of the law,
and indulg'd themfelves in wicked courfes ?
And in our Saviour's time, the pharifees went
on in the fame track , they were the ftriftefl
fed: of the Jews, but their ftridnefs confifled
all in external obfervances -, in tithing mint^
annije^ and cummiri \ making long prayers y
and nicely performing all the ceremonies,
which were either enjoined by the law of
Mofes^ or recommended by the tradition of
the elders j yet they ncg\c&QdJudgment,fait/jy
S mercy\

our Acceptance with God. 3 7

mercy ^ and the love of God, the weightier Serm,
watters of the law. Seeing, therefore, this H-
has beenfo ufual among men profeffing reli-
gion, our Saviour had reafon to warn his dif-
ciples againft fuch a fatal error, which many
of them in all ages have run into, as expe-
rience fhews, fome even in his own days and
thofe of the apoftles, trufted to afor?n of god-
linefs, denying the power of it \ and na77ied the
name oj Chrify without departing f^om ini-
quity. But, afterwards, the degeneracy of
chriffians was more remarkable ; and departs
ing from that fimplicity of worfliip and fub-
ftantial holinefs v/hich the gofpel enjoins,
religion was turn'd, amxong them, into
empty form. Scarcely can any thing be more
notorious, than that many chriftians, almoft
whole fects of them, even the moil nume?-
rous, and fome of every fed:, have nothing
better to fupport their pretenfions to the chri-
ftian charadler and hopes, than a loud cry
for the honour of Chrift, a vehement zeal for
the truth of chriftianity, or what they ima-
gine to be fo ; and an exa(3: regularity in the
outward forms of devotion, v/hiift the fruity
of temperance, righteoufnefs, and charity do
not appear in their lives : fome have even got
into opinions which favour this deceit 5 fuch

^3 ^1

J 8 Sincere Obedience neceffary to

Serm. as annexing invilible grace and very important
II. fpiritual efFedls to the outward miniftration of
'baptifm, the Lord's fupper, and it may be
other ufages lefs valuable than thofe^ which
are wholly of human invention. Others, who
difclaim fuch principles, yet muft have their
fecret confidence, if they have any at all, in
the fame things, the real ufe and intent of
which amounts to no more than a religious
profeffion -, I fay their confidence muft be
in thofe things, fince they ufe them conftantly
and regularly, at the fame time indulging
themfelves in immoralities, which their own
hearts muft neceffarily tell them are contrary
to the will of God.

Now, the vanity and Infufficiency of this
pretence is fo apparent, it would feem not ne-
ceflary to infift upon it. The perfuafion of
this, one would think, muft follow in confe-
quence upon our profeffion : fince by it the
words of our Saviour muft be decifive in all
f:afes. For he is confidered as our infallible
teacher, and he has fo exprefly declared, as
in the text, not every one that faith^ Lordy
Lord^ fiall enter into the kingdom of heaven^
but he that doth tloe mil of my Father who is
in heaven; the whole tenor of the gofpel clearly
fhews the fanie truth ; nor can any attentive

perfon

cur Accept anc-e with God, 3p

perfon judge otherwife of its defign ; fince it Serm,
is a law, the end of it muft be obedience : 11.
and fince it is a law binding the confciences of ^•^^^^^^^^
men, and regulating not merely external ac-
tions, but the inward difpofitions and pur-
pofes of the heart, the end of it muft be obe-
dience, that is, the praftice of virtue and cha-
rity out of a pure heart, and a good co?ifciencey
and faith unfeigned. When we confider
with what contempt, and even denuncia-
tions of divine wrath, the facred writers fpeak
of infinccre profeffions, that is, which are
not accompanied with a good life, and the
moft fhining folemnities of religious wor-
fhip, it is a wonder any chriftians fliould
thus impofe upon themfelves. But indeed
our natural notions of the Deity, and the
very firft principles of religion might be fuf-
ficient to guard men againft this grofs delu-
fion. If we believe that the fupreme Being
is infinitely wife, perfectly righteous and
good, can it ever enter into our hearts, that
he will be pleafed with outward profefiions,
inftead of good works, and formal afts of
homage, contradifted by vicious practices,
inftead of a fincere imitation of his moral at-^
tributes ? Indeed, the profefiion itfelf is in
this cafe difcredited, ftript of '-ill its virtue,

D 4 nay

40 Sincere Obedience ?iecejfary to

Serm. nay turned into the worft of evils, hypocrify.
II. For what do we mean by calling Chrifl Lord?
is it not that we acknowledge ourfelves indif-
penfably bound to keep his commandments ?
and yet we do it not. Is not this to be guilty
of inexcufable diffimulation ? and under a
ma{k of outward refpedt to conceal a real en-
mity of heart ; which if it were done againft
ourfelves, or other men, we could not but
look upon as the vileft difingenuity and per-
fidioufnefs. Like the undutiful fon, whom
our Saviour reprefents in his parable *, as
making a great ihow of reverence for his fa-
ther, but ftill negledling to obey his com-
mandments ', fo are they, who under a dif-
guife of religious profeffion continue in their
difobedience to God. The moft infamous of
mankind, as our Lord there teaches, if they
lincerely repent and reform their lives, fhall
enter into the kingdom of heaven before them.
The fecond falfe pretence is founded on
the gift of prophecy, of cafting out devils and
working miracles 3 and, by parity of reafon,
any other extraordinary gifts, which, as the
apoftle fpeaks, were given to men to profit
withal \ that is, to propagate chriftianity and
promote edification, which yet are feparable

* Mat. xxi. 2?.

from
I -

Our Acceptance with God. 41

from real holinefs of life. This pretence our Serm.
Saviour fays he will rejecS in the day of judg- H.
ment ; Many will fay unto me in that day^ \y^>r>J
Lord^ Lord^ have we not prophejied in thy
name^ and in thy name caji out devils, and in
tijy name done many wonderful works ? It is
not difficult to imagine that men may de-
ceive themfelves in this manner, as it is na-
tural for them to value themfelves upon
what is reputable in the eyes of the world ;
efpecially being diftinguifhed by fuch endow-
ments as render them illuftrious, and emi-
nently ufeful in the church : they are eafily
led into an opinion that they are the favourites
of heaven ; yet it is certain, that without
charity and righteoufnefs, thefe gifts will not
render them acceptable to God. The apoftle
makes a fuppolition in his own cafe "*, Though
I fpeak with the tongues of men and of angels,
and have not charity , I am become as founding
brafs, or a tinkling cymbal -y and though I have
the gift of prophecy, and under/land all myfte-
vies, and all knowledge ^ and though I have
all faith, fo that I could remove mount ains,
and have not charity, I am nothing. This
plainly intimates the cafe is poffible, that a
man may be adorn'd with the moft eminen t
* I Cor. xiii. x, 2.

42 Sinaere Obedience 7teceJfaryto

Serm. gifts and yet want charity, which is of the
n» very elTence of religion. But we have exam-
ples of it in fadt 5 Judas^ one of the worft
of men, whofe name is tranfmitted with in-
famy through all ages, under the odious cha-
ra<5ter of a perfidious traitor, and the fon of
perdition, even he was numbered with the
apoftles, and had a part in their extraordinary
miniftry, and was endued with the fame pow-
ers as the reft, of healing the fick, carting out
devils, and Working other wonders : juft as be-
fore himBalaam^who was a very bad man,loved
the wages of unrighteoufnefs, and entered into
the moft wicked contrivance for debauching
the IfraeliUs, thereby to bring judgment
upon them ; this man was honoured to be a
true prophet of the Lord. Indeed thefe gifts
have long ago ceafed, and there are none now
who can claim the kingdom of heaven under
this pretence, that they have prophejted and
cajl out devils. But ftill there is a diverfity
of ftations, and there are different degrees of
ufefulnefs among the members of thechriftiarj
church ; as among the members of the natural
body, fome are more, fome lefs honourable;
and it may enter into the minds of fuch as arc
in the higher fpheres of adion, diftinguifh'd
by popular applaufe, and more diftinguiih'd

in

Mir Acceptmice with God. a^

in their own vain imaginations, that they al- Serm,
fo on that account ftand faireft in the efteem II.
of Chrift, and have the beft claim to his ap-'
probation. This is certainly inexcufable, con-
fidering the cafe exprefsly determined in the
text : for if the higheft offices, and the moft
eminent abilities and gifts, will not entitle
thofe who profefs them to the kingdom of
heaven, much lefs will thofe of a far inferior
nature and importance.

But in general, that the pretence itfelf is
vain and infufficient, and that nothing of this
kind can reafonabiy fupport the hopes of
men in a future ftate, if, as it is fiippofed in
the text, they are workers of iniquity 3 that,
I fay, it is fo, will appear to any one who
confiders it, not only from the exprefs decla-
ration of our Saviour in the text, and in-
deed the whole current of the fcripture de-
clarations, which aibfolutely require the prac-
tice of pure and undefiled religion, and a pa-
tient continuance in it ^ and from the inva-
riable nature of things, that fenfe of good and
evil which is imprinted on our minds, with
a neceifary approbation of the one, and diC-
approbation of the other : from whence we
infer, that good in us will be only approved
by the Deity, and evil dlSpproved, if we fup-

pofe

44 Sincere ObedieJice necejjary to

Serm. pofe him to be a perfedly righteous and good
II. Being, which is the firft principle of all religion :
^"^^^^^"^ but particulariy it appears from the nature and
defign of thofe gifts, which have no neceffary
connexion with the favour of God, and the
kingdom of heaven. They areintended forthe
advantage of men in this world, for others rather
than thofe who are endow'dwith them, and are
inftruments which providence makes ufe of to
that purpofe : but as they do not depend on
any inward qualifications or good difpofitions,
any virtue at all in them to whom they are
granted, fo they are no mark of the divine
approbation. Therefore our Saviour fays to
them who are reprefented as pleading for his
acceptance at the laft day on this fcore, I ne-
ver knew you \ that is, I never approved you :
fo that word is often to be underftood in fcrip-
ture, as ^ T^he joiindation of God Jiandeth
fiire^ having this feal^ the Lord hioweth
them that are his. And -f, If any man love
God^ the fame is known of him. Nay farther,
fuch gifts do really aggravate the guilt of men
if they continue workers of iniquity : and
therefore fet them farther from the kingdom
of heaven, inftead of bringing them nearer
to it. The reafon is, becaufe the gifts of

* 2 Tim. ii. 19. f 1 Cor viii. 3.

prophecy

mir Acceptance with God, 45

prophecy and miracles were defigned for theS erm.
confirmation of Chriftianity ; they were ar- II*
2:uments to convince men of the truth of it,
that fo it might have a proper influence on
their hves. Now if they were arguments
to the world, and ought to perfuade them
to obey the gofpel, much more fhould they
have had that effed: on the prophets and
workers of miracles themfelves, to whom they
muft carry, one would think irrefiftible evi-
dence ; and therefore their dif6bedience to a
revelation which v/as fo fully confirmed to
them, and in fuch a particular manner, fhew-
ed the greateft obftinacy in wickednefs, defy-
ing the ftrongeft means of convidlion that
men could poffibly have : confequently, their
gifts muft expofe them to the greater con-
demnation, inftead of being any good plea
for their admiflion into the kingdom of hea-
ven. I come in the

vSViTcW place, to illuftrate that only folid
ground of hope, and foundation of our title
to the future happinefs, which our faviour
eftablifhes ; namely, doing the will of Godi
and we find this expreffed in the cleareft
manner : for having faid that not they, who
make the moft folemn, and the moft noify
profellionof hisReligioU; (hall enter into the

kingdom

^6 Sincere Obedience neceffary to

Serm. kingdom of heaven 3 on the other hand, he
n. afferts ; that they only fliall enter, which do
*the will of his Father, which is in heaven :
and having declared that he will reject fome
who claim the favour of God under the pre-
tence of very honourable privileges and gifts,
the reafon is, becaufe they are workers of
iniquity, or have not done the will of his
Father. What efpecially requires explana-
nation here, is, doing the will of God, Every
one will underftand by it keeping his Com-
mandments, which he has given to men for
the rule of their adtions. In order to their
binding us as a law, they muft be made
known ; and they are made known by the
light of nature, and by his word. God has
written the work of his law on the hearts
of men ; and nature itfelf teaches them the
difference between right and wrong : which
impreffion is fo deep, that no prejudices, evil
cuftoms or inftruftions, caufmg to err, even
in the moft corrupt parts, and ages of the
world, have been able to erafe it, tho' indeed
it has been in a great meafure obfcured, and
in fome inftances men have called good evily
and evil good, Itpleafed God therefore clear-
ly to reveal his will to men, fpeaking to
them at fundry times, in divers manners, by

prophets.

cur^ jiccepta72ce njoith God. ^j

prophets, and at laft by his Son. He gave Serm.
his Jlatutes and his judgments to Ifrael\ and
more clearly by his grace, that bringeth fal-
i^ationy which hath appeared to all ?nen^ he
has taught us the feveral branches of our
duty ; of fobriety, righteoufnefs, and god-
linefs.

This being the will of God revealed to us
fo plainly, the queftion is, in w^hat {tnk it is
to be done that w^e may enter into the king-
dom of heaven ? and a confcioufnefs of the
infirmity w^hich cleaves to us all, fo that in
many things v^e offend, will lead us to in-
quire for a more 'favourable interpretation to
give us any ground of hope, than a perfedl
unfinning obedience : for if God fhould en-
ter into judgment, and be flrid: to mark all
the failings of the befl men, no fiefh living
could be juftified in his fight. Here it is
that the gofpel relieves us, by declaring the
remiflion of fins to the penitent, and the di-
vine acceptance. It denounces indeed the
wrath of God againfl obflinate wilful tranf-
greffors 3 and declares that they fhall not in-
herit the kingdom of heaven : but makes fa-
vourable allowances for indeliberate failures
and infirmities, which are infeparable from
the prefent flate of imperfection. Indeed,

the

^8 Sincere Obedieiice necejjary to

Serm. the eonfideration of the goodnefs of God^
II. which appears to all his creatures, and his
' mercies which are over all his works, would
lead men to hope he will not be extreme to
mark the unallow'd defecSs of them who
are uprightly endeavouring to do his will fo
far as they know it, and are diligently ufing
the bell means in their power to know it
better : yet it muft be acknowledged an inva-
luable privilege, to have an exprefs decla-
ration to this purpofe from God himfelf well
attefted, and that it is a condefceniion every
way worthy of his wifdom and his grace.

Sincerity in doing the will of his heavenly
Father is that which Chrift indifpenfably
requires of all his difciples ; that is, doing
it with a true intention, with the con-
fcious approbation of their own minds, and
with good afFeftions. He has in another
part of this fermon on the mount (chap, vi.)
taught us the difference in the examples
of prayer and alms-giving, between external
w^orks to appearance good, but really hypo-
critical, as being done only to be feen of
men, and fuch as are lincere and acceptable,
being done from a real inward love of good-
nefs, and with a true intention to approve
ourfelves to God. One would think it ihould

be

our Acceptance with God. ' 49

be no great difliculty for a man refleding on Serm,
himfelf to know the fprings of adion in his II.
own mind, and the motives which determine ^--'"^'^^^
him ; whether he is influenced by private,
felfifli, and corrupt views, or if he adls in
thofe works which outwardly appear virtu-
ous and religious from hearty good- will to his
fellow-creatures, love to God, and a defire
of being approved by him ; yet many im-
pofe upon themfelves, imagining they do the
will of God fo far as is abfolutely neceffary to
their acceptance, Vv^hen really they do it not.
This miftake arifes from a fupine negligence
in felf-examination, or the ftrong prejudices
of a heart hardened thro' the deceitfulnefs of
fin.

And generally the falfe cover under which
the infincerity of the heart, anddifobedience of
the converfation are difguifed, is what I men-
tioned before, a vehement zeal in the pro-
feiiion, and in the externals of reli^rion, or
the refoiutions of a future amendment and
obedience, which men fondly flatter them-
felves will be accepted.

But, be not deceived; God is not mccked^ whatfo^

ever a man foweth^ tbatjhall he alfo reap. For he

that foweth to the fiejh fnall of the flcfi reap

corruption y but he that foweth to the fpirit fiall

Vol, IL E cf

^o Sincere Obedience necejjary to

Serm. of the jpirit reap life everlafting *. And he
11. only who doth righteoifnefs^ as St. fohn teaches,

^^'^^^^'^^ not who profefleth or purpoleth it, is righteous.
Let it be further obferved, that if we do the
will of God in the fenfe in which our Saviour
requires it as the condition of entering into
the kingdom of heaven, we mull do it uni-
verfally. A partial obedience will never pleafe
him. To lingle out fome of his command-
ments, which we will obey becaufe they do
not interfere with a favourite vice, or felfiih
intereft, w^iilft we obflinately continue in
the violation of others as plainly declared to
us, but which ftand in diredt oppofition to a
prevailing luft, this is to rebel againft God.
A cafe of this kind w^e have in the 1 5th chap-
ter of the I ft Book of Samuel^ and the guilt
of it is fully reprefented. A commandment
was eiven from God to SauL which he exe-
cuted in part only, boafting of it, however, to
Samuel^ that he had performed the comunand-
ment of the Lord. But when Samuel chal-
Jenged him upon his apparent failure, for that
he heard the bleatijig of the f jeep and the lowing
of the oxen^ he palliated the omiffion by feveral
excufes, fuch as the importunity of the peo-
ple, and the pretence of a pious defign to offer

* Gal. vi. 7, 8.

the

mo* Acceptance idth God, 5 1

the cattle in facrilice to God, ftill iniifUng Serm.
that he had obeyed the voice of the Lord, as IL
verfe 20. but Samuel rejects all his defences ^--^"v*^
verfe 2 2 . faying, Hath the Lord as great de-
light in burnt'Offerings and facrifices as in
obeying the voice of the Lord? Behold, to obe)\
is better than facrifce, and to hearken than
the fat of rams ; and adds in the 23d verfe.
Rebellion is as the fin of witchcraft , and flub-
borJinefs is as iniquity and idolatry. Rebellion
againft the true God, by difobeying his com-
mandments, is like ferving a falfe God ^ and a
pretended obedience to God which is only
partial, v/hile men feem in fome things to do
his w^ill, but omit other things as plainly en-
joined, and v/iil flubbornly condud: their pro-
fefl obedience according to their own plca-
fure or humour, this is really not ferving
God at all ; for the mind which is truly de-
voted to him, muft be determined by his
fuprem.e authority, both as to the matter and
m^anner cf cbedience v/henever his will is
made known ; and no pretence can be more
unreafonable and trifling than that we do the
v/ill ot God, becaufe wx do it in fome inftan-
ces, when we knowingly negledl it in others.
And, therefore, wilfully to tranfgrefs any one

E 2 of

J 2 Sincere Obedience iieccffary to

Serm. of the divine precepts is to work iniquity, fo
II. as to expofe ourfelves to thisfentence of Chrifl
at the iaft day ; Depart from me, I know you
not : to offend thus in one pohit is to be guilty
of all : neither fornicators, nor idolaters, nor
adulterers, nor efhninate, nor thieves, nor
covetous, nor drunkards^ nor revilers, nor
extortioners, fall inherit the kingdom of God :
if a man habitually indulge himfelf in any of
thefe vices, though guilty of none of the reft,
he is as certainly excluded as if he were aban-
doned to them all ; the latter may be more
criminal, and punifhed with greater feverity,
but one wound may be as furely mortal as a

> multitude -, and by the plain exprefs declara-
tions of the gofpel, the wages of every deli-
berate fin unrepented of, and unreform'd, is
death.

A perfevering continuance in well doing, is
alfo neceffary to our obtaining eternal life ;
to them only which endure to the end, is the
promife made that they fhall be faved ; but
if am man draw back, faith God, 7ny Soul

fall have no plcafure in him : and the pro-
phet has exprcfsly affurcd us in his name *,
M^hcn the righteous man turneth away from
his right eoufnefs, and commit teth iniquity ^ and

* Ezek, xviii, 24.

doth

our Acceptance moith God, ^7^

doth according to all the abominations that the Serm.
wicked man doth^ jhall he live ? all his righte- H.
oufnefs that he hath dojie Jhall not he mention d \ ^"-^^^^^"^^
in his trejpafs that he hath trefpajjcd^ and in
his fin that he hath filmed ^ in them Jl: all he
die.

Having thus ihown what it is to do the
will of God, it is^ not neceflary to fpend time
in proving that it is the oply ground on which
we can hope to be approv'd by him at laft,
and to enter into the kingdom of heaven.
The fcripture declarations on this head are fo
very plain and exprefs, there can remain no
doubt with chriftians v/ho will give them-
felves leave to coniider it. And, indeed, if
we look into our own hearts, attending care-
fully, and w^ithout prejudice, to what they
will fugged:, we fliail find that it is only their
teftimony concerning the fincerity of our obe-
dience, or the perfevering pradlice of riglite-
oufnefs, virtue and charity, which can give
us confidence towards God. It was this that
comforted Hezekiah under the apprehenfions
of death *, He would appeal to God him-
felf as the witnefs of his integrity, Remember,
Lordy how I have walked before thec^ in trutl\
and with a perfeci hearty and done that which

* Ifai. xxxviii, 3.

E 3 , is

54« Sincere Obedience neceffary io^ Sec.

Serm./V good in thy fight , And this is the general
I -I. doctrine of the Apoflie "John^ which our own

^-^'"'^''^^ minds muft confcnt to * : For if our hearts
condemn us^ God is greater than our hearts^
and "Will condemn us alfo. But if our hearts
condemn us 720t^ then have we cojfidence to-
wards God, Let us, then, apply ourfelves
diligently to the keeping of God's command-
ments for our efl:abli{l:iment in this refolution,
and this courfe of life ; let us improve the
gofpel miniftrations, never fet them up in
oppoiition to it, as a pretence to the favour of
God ; for fo we ihall certainly deceive our-
felves. Remember the words of our Saviour
parallel to thofe in my text -f". T^hen fiall ye
begin to fay at the la ft day^ we have eaten and
drunk in thy prefence^ and thou haft taught in
our fireets. But he ft:all fay^ I know you 7iot
whence you are , depart from fne you that work
iniquity.

* I Fp. i!i, 20, 21. f Luke xiii, 2^, 27.

SER.

[ 55 ]

SERMON III.

The Caufes and Danger of Self-
Deceit.

Mat. vi. 22, 23.

The light of the body is the eye ; if therefore
thine eye be fngle^ thy whole body fall be
full of light : Buty if thine eye be evil, thy
whole body fall be full of darhiefs. If
therefore the light that is in thee be dark-^
nefsj hew great is that darhiefs ?

AS the bodily eye is of great ufe and im- Serm.
portance to the animal life, to the Ilf.
direction of its powers, and to the enjoyment ^--'*^'^v>
of it ; (* if a man walk in the day he fiimhleth
?20t, bccatfe he feeth the light oj this world ; //
he walks in the night he fumbleth, bccaufc
there is no light in him -, and tliis is an article
of great m^oment to the comfort of our pre-
fent Condi don 5 -f- for t7'idy the light is fwcet,
and a pleafant thing it is for the eyes to behold

* John xi. 9, 10. t Ecclef. xi. 7.

E 4. the

56 ne Caicfes a7ul Danger of Self-Deceit.

Serm. the fun) fo, there is an interior eye of the mind,
m* of equal importance and ufefuhiefs to the di-

^^^^^'"''''^reiflion of our highefl capacity, and to the
chief ends of our beinp;, which is the fenfe
of good and evil, both natural and moral -,
or, the judgment of the foul concerning their
difference, and the methods of purfuing the
one, and avoiding the other. This laft is the
fubjed; of our Saviour's inftrudion in the text,
under the allufion of the fmgle and the evil
eye; in confequence of which as thefe are in
fad: the different conditions of men, they are
either wifely and juftly guided to the true per-
fection and happinefs of their nature, or in a
ftate of ignorance, fatal mifcondudl, and mi-
fcry. There are certain conditions neceffary
that the natural organ of fight may properly
do its office . It muft be duely framed, and
its parts regularly difpos'd, as generally it is ^
for nature feldom errs in her produdions ^ and
it muft be free from a mixture of corrupt
humours with which the eye m.ore frequently
happens to be vitiated, and which, experi-
ence teaches us, has unhappy effeds upon
the fight ; for in that cafe the objed appears
double or inverted, or is dimly and confufedly
perceived, fo as not to afford a juft diredion
to the affedioDS or adive^ powers which in

their

The Caiifes and Danger of Self-Deceit, ^j

their excrcife depend upon it. In like manner Serm.
the eye of the foul contracts indifpoiitions. It HI.
is probably uniform in its original frame ; the '^•'''*^''^^
fame fenfe of good and evil, and the fame de-
termination to choofe the former and for-
fake the latter, being a neceffary part of the
human conftitution : but this inward eye may
be obfcured and weaken'd by feveral acci-
dental caufes 'y by negledling to cultivate and
improve it^ by an habitual attention to v^rong
mifleading objeds 3 or the over -growth of
particular inferior affections.

This leads me to obferve, F/>y/, What I think
neceffary to be confidered in order to our un-
deritanding aright our Saviour's moral inflruc-
tion here, namely, that there is a great dif-
parity between the cafe of the external light,
and the diftempers to which it is liable, and
the judgment of the mind with which it is
compared. External vifion does not depend
upon our own choice ^ nor are we either to
be prais'd or blam'd for it ; an obftructioa
in the eye-fight may be a man's infelicity, it
is not his fault 5 but in the other cafe we
are ftridlly and properly agents, charg'd with
the care of ourfelves, and with the im-
provement of our own powers and faculties,
lo that we may attain their true ends. Here,

by

5 8 T^ke Caiifes aitd Danger of &elf -Deceit,

Serm. by the fingle eye, is meant the virtue of fim-
^^ill. plicity ; without referve or hefitation heark-
ning to and following the pure voice of con-
fcience, not ufing any artifice, colouring, or
falfe difguife, nor fuffering any biafs or pre-
judice to reft on the mind whereby it may
be impofed upon, or milled. The evil eye is
a difeafe of the mind, very malignant, and
extremely dangerous ; what lefs can be meant
by total and moft deplorable darknefs ? but it
is a voluntary contracted diftemper, v/hich I
think may be fairly inferr'd from the text it-
felf. Our Saviour here defcribes a very dif-
mal ipiritual ftate, full of guilt, horror, and
mifery; it imports a fundamental error in
moralsj and in the way to true happinefs, than
which, what can be faid or thought more
wretched in the condition of a rational crea-
ture ? It is darknefs, the emblem of igno-
rance, vice, and unhappinefs ; a total dark-
nefs without any remains of ufeful light 3
and if the light that is in thee he darknefs^ how
great is that darknefs ? Surely this is not the
natural flate of any intelligent being, nor can
be incurr d without a v/ilful and criminal
perveriion of its own capacities. God made
man upright^ and put him in the ftrait way

to

The Caujes and Danger of Self -Deceit, 59

to haopineis ; * but they have fought out many Serm.
mventions. Again, farther to explain our HI.
Saviour's intention, we may confider the con- ^^^"^^"^^
nexion of the text .5 our bieffed Lord had in
the immediately preceding verfesinfifted on the
moft important and comprehenfive of all duties,
v/hich he defcribes by laying up for ourjelves
treafures in heaven ; that is, that we fhould
iirft of all fix to ourfelves our true ultimate
end, with a refoiution conftantiy and inva-
riably to adhere to it, and purfue it vigoroufly
and diligently by all proper means ; the plain
meaning of which is, as appears from his fore-
going difcourfe, that we iliould propofe for
our end the moral perfedion of our nature,
and the imitation of God by the fervent love
and affiduoiis pracPdce of true righteoufnefs
and goodnefs ; that, I fay, we fhould fix this
as our iafl end and principal bufinefs, pre-
ferably to all the pleafures, profits, and ho-
nours of this world, which are vain and pe-
rifhing things. It is here that the declaration
in the text is introduced, and therefore it is
plainly intended to teach us, that we are not
only capable, but in danger of fuch fatal dark-
nefs, or ignorance and practical error, as to
make us infenfible of our higheft intereft,

* Ecclef. vii; 29.

a Pa!

6o The Caufes and Danger of Self-Deceit,

Serm. and to mifcany in the main bufinefs of life.
III. This is very aftoniihing, and yet certainly
^^-''"'^'^^^ true, that men fhouid be able fo to impofe upon
themfelves, as to mif-]udge their principal con-
cern and duty, at leaft fo darken their minds
as not to have an affeftionate influencing dif-
cernment of it, and practically to err, wholly
by their own fault, in fuch a capital point,
and which of all others is the plaineft.

My prefent delign is to explain this fubjedt
for our neceiTary caution, that we may avoid
fuch pernicious miftakes, which we may be
fure it is always in our power to avoid 5 or,
that we may not fuffer the ftate of our minds
to be fuch as that the light ifi thc??i J]:all be |
darknefs. In purfuance of this intention,
what I have fardier to fay, ihall be reduc'd to
a few obfervations, tending to convince us of
the danger, and lead us into the caufes of this
deftrudtive felf-deceit and practical error in
the affairs of religion, and our happinefs, that
fo we may be the better inftrufted to efcape
them.

Firjl^ tliere are plain declarations of fcripture,
clearly intimating that m^en are apt to fall, and
often dofall,intoiuch miiT:akes,and particularly,
that they often mlf-md^e theftatc of their ov^'n

mind?,

The Caufes and Danger of Self -Deceit , 61

minds, and their deliberate adtions. Solomo7i Serm.
fays *, The ways of a 7nan are clean in his own III.
eyes ; not that he difguifes them to the world,
and affedls to throw a veil over their infirmi-
ties, which he himfelf in the mean time, is
inwardly confcious of; but they are pure in
his own judgment, he fees them in a \vrong
light ; by a ftrange infatuation he imagines
them to be innocent, at leall, not fo criminal
as to forfeit his integrity and his acceptance
with God ; which is a moft pernicious mif-
take, amounting to a thorough, or a total
darknefs ; and it proceeds from an erroneous
judgment concerning the true nature and cha-
radter of our ways, or the courfe of our de-
liberate works. Thus, I fay, men often,
judge concerning their own ways, which will
then appear to be wrong, when a fuperior
and more impartial judge fhall pronounce fen-
tence upon them, as is clearly infinuated by
the facred writer referred to in the following
claufe of his proverb, hit the Lord weigheth
the fpirits. Again the prophet, -f- denounces
a woe to them who call good e-vil^ and evil
good \ that flit light for darknefs^ and dark-
72efs for light ; that put fweei for bitter^ and
bitter for fweet 5 which certainly is to be un-

* Prov, xvi. 2. f Ifa, v. 20.

derfiood

62 Tthe Caufes and Danger of Self -Deceit ,

Serm. derftcodin amoralfenfe, fignifyingthat fome
m* have fo perverted their judgment, concerning

^^"""^"^ the effential difference between right and wrong
as to millake the one for the other ; which
is an amazing error in creatures conftituted as
we are, having the work of God's law fo
deeply engraven on our hearts. This is di-
rectly the cafe of the text in the higheft de-
gree of it, when the judgment of moral diffe-
rences is lb corrupted as to miftake the one for
the other ; not that I think it poffible theknov/-
ledge of the diftindlion fhould be altogether ' 1
erafed, but the mind may be fo blinded thro' '
prejudice and vicious affed:ion as in particular
inftances not to difcern it. The fame doc-
trine, I think, is taught by our Saviour, in
his excellent parable of the virgins ■^, where
the profeffors of chriftianity, the formal
and the fincere, are reprefented as living
together promifcuouily in one fociety, and
one external ftate, which is a ftate of expec-
tation that their Lord will return and pro-
nounce judgment upon them, according to
their works. And as this expedlation is com-
mon, fo the parable reprefents their hopes
of acquittal ; for the foolifh virgins, the in-
iincere chriftians, go out v/ith the reft to

* Mat. XXV.

meet

I

The Caufes and Danger of Self -Deceit. 63

meet the bridegroom ; and the falfenefs of Serm.
their felf-deceiving prefumptuous notions con- HI-
cerning the goodnefs of their ftate, which is
the foundation of their groundlefs hope, is
never difcovered to them 'till it is too late, and
their condition abfolutely remedilefs ; plainly-
intimating, that even when the light of
chriftianity is added to that of nature, the
eye of the mind, or its judgment concerning
the true moral character, and difpofitions,
and works, as really good and acceptable to
God, that, I fay, this may be, and often is,
fo vitiated, that the light in men is wholly
darknefs.

As there are plain inflances of this in fcrlp-
ture, fcarcely can any attentive perfons mifs
of obferving fome within the compafs of their
oWn acquaintance. How common is it for
men to make folemn profeffions of religion,
and declare their confident hopes of acceptance
with God, while yet it is notorious that they
continue in a vicious courfe of life ? And hov/
fhall this be accounted for, without fuppofing
the groffeft felf-deceit ? either fuch men muft
imagine that the crimes in which they indulge
themfelves are really no crimes, at leaft, have
not fuch malignity as wholly to deflroy their
integrity, deprave the religious ftate of their

minds.

64 The Caiifes and Danger of Self-Deceit,

Serm. minds, and cut oft their hopes of pleafing
III. God ; or elfe, fomething of a different kind

^^^^"^""^ which they do, or what they are refolved
afterwards to do, will make amends for their
deficiencies in virtue and obedience; both
which errors are utterly inconfiftent wdth the
plaineft principles of morality, and the moft
exprefs declarations of the gofpei.

I obferve, 2diy, that the moft general
caufe of this felf-deceit in the affairs of religion
and falvation, is fome prevailing, corrupt af-
fedlion, or paffion. I do not fay the only
caufe, for 'tis certain odier prejudices, par-
ticularly thofe of education, may miflead men
in this important matter -, whole nations,
and for many ages, have been miftaken in
points of morality (calling evil good., and put-
ting darknefs fo?' light) which to others better
inftrufted have appeared very evident. But
in thofe parts of the world where knowledge
abounds, at leaft where chriftianity is in-
telligibly propofed, where yet a great many are
deceived in the ereat concern of their falvation
and the way of attaining it, the general caufe is
fome predominant evil affedion or ii-regular
paflion. Such is known to be the weaknefs
of human nature, that our judgments are
veiy much biaffed by our affedions -, not

that

ne Caufes and Danger of Self Deceit. 6f

that the affent of the mind diredly and im- Serm.
mediately depends upon the will, which cer-
tainly it does not ; for we often find ourfelves
conftrained to believe what we are the moft
difinclined to ; but it is in our power in a
great meafure to deprive ourfelves of, and to
defeat the beft means of attaining to, or pre-
ferving the knowledge of the moft important
truths, by turning away our attention from
the evidence of them, and engaging it to dif-
ferent, or contrary objed:s ; and this is prin-
cipally owing to the influence of prevalent
evil affedions and paffions, efpecially when
habitually indulged ; fo that the truth not
being received in the" love of it^ but detained
in unrigbteoiifnefs^ and the light which makes
manifejl beijig hated, as our Saviour ipeaks,
by degrees produces an infenfibility, and even
unbelief. This was the reafon why the
Jews rejedled chriftianity, and the very caufe
of their condemnation, * That when the light
cf the gofpel came into the world, the^ loved
darknefs rather than it, becanfe their deeds
were evil.

The immediate refult of vicious afFeftions
and unruly paffions thoroughly poffeffing the

* John iij. 19.

Vol. IL F hearts

66 '^Tke Caiifes and Danger of Self -Deceit,

SeRxM. hearts of men, is an unfairnefs in all their
III. enquiries concerning their duty. A man may
ufefully, to the purpofe of difcerning the true
moral ftate of his mind, confider two oppo-
fite parties or interelts within himfelf ^ the fu-
•perior, that of reafon and confcience, which
is properly the man ; and the inferior, con-
fifting of animal appetites, affedtions, and
paffions. When the latter has got the af-
cendant, and the practical determination of
the heart is in its favour, points of the highefl
moment to the ends of religion and cur ra-
rional happinefs are again ft us 5 and there-
fore, in our own thoughts, when we cannot
avoid confidering them, which is what w^e
w^ould fooneft choofe, v/e are willing to take
all advantages againft them, to obfcure their
evidence, to leflen their im^portance, or, at
leaft to weaken their force and influence on
our own m.:nds. This is what I call unfair-
nefs, a criminal partiality 3 we would call it
fo in any other cafe -, would we not call him
a very unjuft partial man, who fhould enter
into the examination of a caufe between two
parties with fuch a leaning to the one as
would determine him to lay hold of, to im-
prove, and even ftrain every circumftance
to promote his intereft ; and by all the arts

he

The Caufes and Da7iger of Self-DeceiL 6j

he could ufe, to hurt the other? and whySERM<
may not a man be faid to be difhoneft, who I^I-
ftudies to impofe upon, and thereby to hurt
himfelf, as well as he who deals fo by ano-
ther ? It is truCj no man has an exprefs in-
tention to injure or make himfelf unhappy,
but I do not think this alters the eafe \ for if
we enquire narrowly, I do not believe w^e
fhall find it any man's principal intention in
any injuries he does, to hurt another, or make
him unhappy ; wrongs do not proceed from
difinterefted malice, but from felfiihnefs ;
and in like manner, tho' felf-love be an inex-
tinguifhable principle in us, and we can form
no defign explicitly contrary to it, yet thro*
the vehemence of particular affeftions we
may be drawn into a blind partiality againfl
our own true intereft. Thus it is that the
eye becomes evil, and the whole man full oj
darknefs -, by his partiality, by his diihonefty.
which is as dired:ly as any thing can be faid
tb be, his own fault ; never without fome
remonftrances on the part of what Solom.on
calls the candle of the Lord within us, our own
felf-refleding powers, which however, prove
ineffedlual ; and confcience, after fome fee-
ble efforts, is at lafh laid afleep and becomes
infenfible. A deplorable ftate this is, and

F 2 perhaps

68 T^he Caufes and Danger of Self-Deceif,

Serm. perhaps fome may complain that the condi-
III. tion of mankind is unhappy, that they are
'capable of it. Why were not we, by our
very conftitution, fecured againfl: fuch a dan-
ger ? why was not the eye of the foul
fo made, that it could not become evil ?
the light of confcience fo ftrong and clear
that it could not be obfcured, or perverted ?
In other words, why were we made fuch
frail and imperfe6t creatures ? But, "* Who
art tkou^ O Man ! that replieji againjl
God ? JImU the thing fcrmd fay to him that
fornid it, ivhy haft thou made ?ne this ? I
would have you firfl of all to be thoroughly
fenfible that the fad: is fo; I mean, that there
is a poflibility, nay and a danger of your
being thus felf-deceived, and falling int© fuch
darknefs, that you may be thoroughly folici-
tous to avoid it. But, it is the perverfe and
fro ward way of men, that they will not fea-
fonably be aware of their danger j and then
when they adlually fall into it, they lay the
fault to their Maker. I fhall not, at prefent,
enter on the vindication of God's goodnefs
in the frame of our nature and the condition
of trial he has appointed for us. I will only

* Rom. ix. 20.

fuggeft,

T'be Caufcs and Danger of Self -Deceit, 6^

fuggefl that there feems to be very little Serm.
ground of complaint that we are liable to a
danger, for efcaping which, we are furniflied"
with fo fufficient means, a danger from
which plain honefty of heart would eifedually
preferve us, which muft appear both reafon-
able and eafy, if any thing can be called fo.
Will a man complain of being deluded, who
chufes his own delufion, who * forfakes the
natural 'guide God has given him, and re-
verfes the order of his nature by voluntarily
exalting into a fupremacy what the leait at-
tention to his own frame would Hiew him
ought always to be in fubjedtion ? and ffiU
lefs handle of complaint have chriftians againft
their Lord as a fevere mafler, iince they en-
joy fo many additional advantages, fuch excel-
lent means of attaining to, and preferving in-
tegrity, for preventing their being led into de-
ftru6tive darknefs and errors, and thereby fe-
curing their eternal happinefs.

The j^obfervation is concerning the means
whereby this fatal difeafe of the mind and
error of the judgment is con traded and con-
firmed. Tho' the real prevailing caufe is the
corruption of the heart, yet there muft be
fome plaufible pretences and falfe colours that
pien's minds may be effectually darkened.

F J ' For,

yo 7he Caujes and Danger of Self-Deceit.

Serm. For, the underftanding muft have fome ap-r
in. pearance of truth, that it may give its affent
'in any degree, and particularly a bad moral
cbje6l mull be difguifed, that the eye of the
foul m.uft not difcern its turpitude. One in-
ftance of this kind, is a falfe imagination,
that fomething dififerent from true moral
piety and virtue, as they appear to the mind
in their genuine limplicity, will anfwer the
ends of them, and make amends for defeats
in them, rendering men acceptable to God.
It is firft of all fuppofed, and v\^e eafiiy come
into it, that the end of all religion is plealing
the deity. It is then infinuated, that the
ftrict obfervance of fome pofitive appoint-
ments will certainly pleafe him -, while it is
not confidered what the voice of reafon, as
well as fcripture would convince us of, if
w^e attended to it, that morally good difpofi-
tions and adions are, to this purpofe, not
only of equal, but vaflly fuperior necellity
and importance. This is the evil of fuper-
ftition; placing religion in the things wherein
it does not confift, or which are of little or no
moment to its ends. It is what experience
fhev/s us men have always been ealily led
into, Heathens, Jews, and Chriftians -, and
nothing has been more fuccefsfui in blinding

the

TJje Catife and Danger of Self-Deceif. J I

the eyes of their underftandings and corrupt- Serm.
ting their moral judgment. What impurities,
wickednefs, and barbarities, have been com-'
mitted in the world, while rnen thought they
were doing God fervice 5 at leaft fondly ima-
gined they fufficiently reconciled themfelves
to him by ceremonies of their own invention,
or by complying with merely external obfer-
vances which were originally of divine infli-
tution, but never intended by their author to
be fabftituted in the room of the weightier
matters of his law ?

But, though fuperftition be one p-reat
means of felf-deceit in matters of religion,
of vitiating the eye of the mind, or corrupt-
ing the prad;ical moral judgment ; it is not
the only one. Some men who have the
jufteft notions of religion, placing it not in
forms and ceremonies, but in righteoufnefs,
temperance, godiinefs, and charity, yet com-
mit the moft grievous trefpaffes againft fome
of thofe virtues, ftiil flattering themfelves that
their ftate is good, at leaft, that they fhallv
efcape with impunity, and at laft die the death
of the righteous. In order to this, fuch is the
deceitfulnefs of fin, that even vice itfelf puts
an the falfe appearance of virtue. Thus,
extravagance is reprefented to the deluded

F 4 ima-

72 I'he Caufes and Danger of SelJ-Deceit.

Sej^m. imagination of the finner as generofity -, ani-
IIL bltion as a laudable greatnefs of fpirit ; and
covetoufnefs paffes for prudent frugality ; and
generally men are deluded into real wicked-
nefs, at leaft fupport themfelves in it, by the
falfe difguife of fomething praife-worthy. But
if this be too palpable an abfurdity to pafs up-
on the minds of men, as in many cafes it is>
their next fhift is to leflen their favourite vices
into tolerable infirmities. It is a principle
generally received, and if rightly underftood,
it is a true one, that fome failures will always
cleave to us Vv^hile we are in this imperfedt
ft ate ; * tbe?^e is 7iot cijiijl man that liveth upon
the earth and finneth not y but the error lies
in diminiihlng a wilful fin, even habitually
indulged, fo as to make it pafs with the de-
luded mind for fuch a weaknefs as is confif-
tent with fincerity in the main, vv^hich cer-
tainly is an inftance of the groifeft partiality.
To this is added, as partly, an excufe w^here-
with men hide from their own eyes the ma-
lignity of their tranfgreffions, that temptations
are very violent, and their own ability to refift
but fmall 'y they are frail creatures ; and this
is charged to the fcore of nature which made
them fo, or of providence which placed thern

* Ecclet vii, 20.

ip

7he Caufes and Danger of Self -Deceit, 73

in "unhappy circumftances. And thus they Serm.
reafon in their own thoughts ^ will not an in-
equitable, efpecially a compaffionate gover-
nor, in his demands of obedience from his
fubjefts make an allowance for their natural
infirmity, which he very well knows, and for
the difficulties they meet with in doing their
duty from inevitable hard circumftances and
violent oppofition ? In the mean time, the
truth is, the ftrength of temptations com-
plained of is the impetuous vehemence of
irregular defire and paffion, increafed by a
cuftomary compliance, which is really cri-
minal 3 and the alledged impotence of the
mind, is no more than the want of good af-
fections and refolutions which every one may
fee, if any thing is our fault.

And, laJlJy\ there is nothing whereby men
more frequently delude themfelves, and co-
ver from their own fight the prefent evil and
danger of their ftate, than feeble ineifedual
purpofes of a future amendment and obe-
dience. The amiablenefs and the neceffity
of virtue appears to them in too ftrong a light
to be hid, or even difguifed by any pretence ;
fo does the deformity, and the pernicious
tendency of vicious habits. What method
then do they take to quiet their confciences

and

74 ^he Caufes and Danger of Self-DecHt.

Serm. and fupport their hopes, even continuing
III. in a finful courfe ? They flatter themfelves
'that in their hearts they are on the fide
of virtue ; as a proof of which, they come
to half-refolves that fometime or other they
will gQ over to it in practice, though fome
very urgent temptation hinders them to for-
fake their fins immediately. In ail thefe
cafes inconfideration is the bane of fincerity
and contributes above all things to felf-deceit.
If we would carefully attend, it is impoffible
fuch empty vain fallacies fhould be able to
miflead the Vv^eakefl mipd ; but the affedlions
being deeply engaged, we do not care to
think left we ihould be undeceived.

The next obfervation relates to the extent
of this felf-deceit. In fome it rifes to fuch a
height as to aifeft the main of their ftate,
their whole charafters and tempers. And this
is the cafe defignedly defcribed in the text,
where the eye is fuppofed to be evil^ the judg-
ment totally perverted, the light turn'd into
darknefs which has got intire poffeflion of the
niind, and mifled it in its chief concerns, its
rncral integrity and its future happinefs. But
in fome lower degree it is common to man-
kind ; and fcarcely is there any one altoge-

thPf.

^he Caufes and Danger of Seif-Dcceit. 75

ther free from it, that is, who is not in fome Serm,
particular inftances milled in judging of him- JH-
felf and his own conduft, through remaining'
felf-partiality, and felf-ignorance. David in
the beft ftate of his mind, and when we have
no reafon to believe he was under the power
of total darknefs, made this his earnefl prayer
to God, and every good man will be ready
to join with him in it. * Who can uiiderjiand
his errors ? clean fe thou me from Jeer et faults,
I do not doubt but there is fome fecret biafs
upon my mind through felfiflmefs, which
cleaves dole to me, though Ihave not yetbeen
able to ma.ke a particular difcovery of it ; and
therefore, I befeech God to forgive, and de-
liver me from it, as he knows I am fmcerely
diipofed to find out and abandon it; and
that I do not wilfully allow or indulge myfelf
in any fuch thing. Indeed, this feems to
pafs univerfally for the infirmity of men with-
out any reproach to their general charaLter :
for it is allowed that no one, be his chara6ler
ever fo good, is intirely to be depended on in
his own caufe ; though it is taken for granted
that he would not deiignedlyprevaricate, even
upon his own account, yet ftill it is ilippofed
that felfifh interefts and affedtions will in

* Plafms xix, 12.

fome

76 The Cdufcs and Danger of Self- Deceit.

Serm. fome degree warp his judgment. But, a ftrift
fcrutiny into our own hearts, and a conftant
vigilance over our whole behaviour, would
make us fenfible of it in our own cafe. Have
we never found that through the influence
of an affedlon, a paffion, a favourite intereft
of ours, v/e have been caught in a fnare, a
pradical error, which when the biafs was
taken off, and upon cool reflection we have
been convinced of .^

I fhall conclude this difcourfe with fome
ufeful reflections. Firji, What has been faid,
and what our Saviour teaches in the text,
may be very properly applied for a warning
to us, and ifhould lead us to examine our-
felves ; but is not to be carried fo far, as to
mean that men are under a neceffity of being
felf-deceived, or in an utter uncertainty con-
cerning their own true character and temper :
fome imagine this to be naturally the condi-
tion of mankind, and a very unhappy con-
dition it would be ; one would think it hardly
confiftent with the divine moral perfections
to place fuch creatures as we are in it. Thus
they interpret the words of the prophet Jere-
7nial\ in the name of the Lord, chapter xvii.
9. The heart is deceitful above all things^ and
defperafely wicked^ who can knew it ? which

words

The Caufes and Danger of Self-Deceit. yy

words have no relation at all to the fubjeft of Serm.
felf-deceit, as appears from the context, III.
where the prophet is difluadingthey(?'i£;5 from,
and fhewing the folly of, putting their trufl:
in men, the fincerity of whofe friendfhip is
not to be depended on, more than their
ftrength ; for that the hearts of men, many
of mankind, are deceitful and defperately
wicked. I have fhewn already, that we
never are neceifarily felf-deceived, but always
voluntarily and by our own fault -, and that
unhappy ftate of mind is only incurred through
the prevalence of evil afFedlions, and a moft
ftupid inattention. But though fome hearts
may be fatally harden'd through the deceit-
fulnefs of fin, that does not hinder but that
there may be fufficient clearnefs and certainty
in the teftimony of confcience to lincere
minds, and they have no reafonable ground
of doubt or fufpicion concerning their ov/n
integrity, and the fafety of the way in which
they walk. Of this we have many plain in-
ftances in fcripture; the fervants of God fpeak
of it in very ftrong terms, and even with full
aflurance ; they were altogether fatisfied that
they walked before God in truth and with
peife^ hearts ; they rejoiced in the teftimony

of

y% The Caiifes and Danger of Self-Deceit ,

Serm. of their confciences that in ^fmiplicity and .
^^^' godly fincerity^ they had their cojiverfation in
this world. They -f- knew whom they believed
andwere perfuaded he was able to keep that which
they committed to him again /I that day.

The obje6l being fo intimately near, even
within ourfelves, and the evidence fo imme-
diate (for it is the teftimony of our own
hearts) one would think we fhouid have the
greatefl certainty, and be leaft liable to de-
ception in judging of the internal light, or
the ftate of mind itfelf 5 for there can be no
doubt concerning what we are confcious of,
and there is nothing the foul perceives (o
clearly as what it perceives by looking into
itfelf. This in general is true -, but there is
a difference in the objects of our confcious
perception, fuch as are the moft fimple are
the moft certainly known. There is nothing
we difcern fo diftindly, and our knowledge
excludes all poffibility of doubt, as our own
being, our powers, and operations. But
where the objedl of feIf-refle6tion is complex,
as in the m^oral ftate of the foul, confidering
how imperfecfl we are, and that there are con-
trary tendencies even within our hearts, there
is a poffibility, nay and a danger of miftakes.

* 2 Cor. i. 12. f 2 Tim. i. 12.

And

ne Caufes and Danger of Self -Deceit. 79

And yet there is a fufficient certainty, where Serm.
the mind is confcious of a calm deliberate at- HI-
tention, and that it is fo far impartial as not
to be prepoffefs'd in favour of fome intereft
or objed; of affection which it is not willing
to bring to clear light. This may be illuf-
trated by the familiar example of the bodily
eye, the figure ufed in the text 3 it is in a
due difpofition fufficient for its proper pur-
pofes in the natural life 5 indeed a man in a
fever or a dream may not perceive fenlible
things truly as they are, yet one who knows
himfelf not out of order, and awake, may
truft his eye-fight within its o^^n fphere. In
like manner, though he who is full of hy-
pocrify and iniquity, may deceive and flatter
himfelf in his own blinded eye, yet the truly
virtuous heart, calmly and deliberately atten-
tive to its own diipofitions and exercifes, and
knowing in itfelf that it has no prejudice in
favour of any vice, but would with pleafure
receive a convidlion of all its faults in order
to amendment, and thus, not condemning
itfelf but rejoicing in the tefi:imony of con-
fcience concerning its fincerity, and perfe-
vering with fteady refolutions in the uniform
practice of all that is pure, and juft, and
honefl, as far as it is underfliood -, fuch a
A heart.

8o The Caiifes and Danger of Self -Deceit,

Serm. heart, I fay, from its own inward feelings^
and having fo fingle an eye, pofTefTes tran-
quility and peace, v/ith confidence towards
God, on fo foiid a foundation as to call out
fear which hath torment and all fuipicion of
felf-deceit.

Secondly^ the cafe of the human mind be-
ing as it has been reprefented with refpe6t to
its judgment in the affairs of religion, and
particularly its own moral or fpiritual ftate, it
is always fafe to be fo far diffident and jealous
of ourfelves as to keep a ftrid: watch over our
own hearts, and narrowly obferve their mo-
tions. A total abfence of diflruft very often
betrays men into miftakes, and lays them
open to the moft dangerous impofitions ; 'tis
fo with reipect to others, no man can impofe
upon us fo much as he in whom we put the
greateft confidence ; and 'tis fo with refped:
to ourfelves, we are never in more daneer
of judging wrong in the matters we are now
confidering, than when we are carelefly fe-
cure, and altogether unfufpicious. In this
fenfe Solomon wifely pronounces him a fool
* who triijieth iii his own hearty that is, who
relies upon, and implicitly gives into, without
examining them, all the rafh and uncon-

* Prov. xxviii. 26.

fidered

The Caufes a7id Da?2ger of Self-Deceit, 8 1

fidered fliggeflions which mayarife in his own Serm«
mind, perhaps from appetite or paffion -, for
certainly the man who above all others is
the leaft liable to felf-deceit, is he, who is
the moft aware of his danger, and gives the
moft conftant w^akeful attention to his heart.
There is one fymptom which generally, per-
haps univerfally in fome degree, accompanies
a bad ftate of mind and the influence of
wrong motives in the counfels of our hearts,
relating to our moral conduct, and that is, a
general fecret fulpicion that all is not right
within, caufing perturbation, uneafinefs, and
an hurry of thought, with a defire to get rid
of it. I have faid butjuftnow, that a total
abfence of doubt, or diftruft, is dangerous ^
but, againft this we have for the moft part a
warning, in a fecret mifgiving of heart, which
however proves ineifedtual, producing no
other effedl than a hafte to get over it, be-
caufe we are unwilling to examine it, left that
fliould end in a diffatisfadiion with ourfelves :
hke a bankrupt, who fearing, or having a ge-
neral knowledge, that the ftate of his worldly
affairs is bad, wilfully declines looking into
them more particularly, and examining his
accounts, left he ihould thereby difcover what
Vol. II. G he

Sa The Caufes and Da??ger of Self-Deceit.

Serm. he would be very loth to find. Let us
III. be ahvays upon our guard, that we may

^-''"'^^'^do juftice to ourfelves, that we may pre-
ferve our integrity and have confciences
void of offence; particularly let us not
neglect the natural admonitions we have in
the fecret fufpicions of felf-deceit which arife
in our own breafts ; do not pafs them over
flightly, but examine them with deliberation
and candour, that we may be fully fatisfied
concerning the grounds we adl upon.

Thirdly^ In ordinary life, and in cafes of
importance, what is right and wrong in a
queftion propos'd will generally appear to our
firfl thoughts, fo good is God to his intelli-
gent creatures, teaching them what they
Ihould do, fo plain his precepts, fo fure a guide,
a lamp to our feety and a light to our path.
Therefore, it is for the moft part fafe to reft
in the firft reprefentation of confcience; at
leaft, we fhould ftudioufly endeavour to keep
a clear and lively fenfe of it. When we in-
cline to take a wider compafs in our delibera-
tions, to enter into a long detail of circum-
ftances and tedious perplexing debates, the
truth of the cafe m.ay be, I am afraid often is,
that we are only cafting about for plaufible
pretences, whereby to millead our own judg-
ment.

T'he Caufes and Danger of Selj-'Deceif, 8^

ment, and endeavouring to reconcile an ap- Serm.
pearance of right to felfifli intereft or inclina- HI.
tion. ^■^■^'^

Fourthly^ in order to prevent felf-deceit
and find out the truth more exadly, it may
be expedient to fubftitute another perfon in
our ow^n place; confider how we would
judge if the cafe were a neighbour's to whom
we are indifferent ; perhaps a fault, a moral
blemifh might be more eafily ipied, and a
viote in a brother s eye better difcerned than d
beam in our own* It might be profitable too,
to change the judge, as well as the party to
be tried. Make the fuppofition that a per^
fon intirely difinterefted, were to hold the
enquiry, knowing as perfeftly what paflis in
our minds, as we do ourfelves ; nay, fuppofe
a malicious enemy to have that province who
would curioufly pry into every fecret corner to
deteft the moft latent corruption ^ furely a
well-govern'd felf-love makes it more our in-
tereft to difcover our faults, in order to amend
them, than hatred could make it his intereft,
in order to expofe them. And,
; Lajily^ let us always earneftly implore the
afliftance of divine grace, that we may be
led into the knowledge of the moft important
religious truths, and be preferv'd from fatal

G 2 errors

84 ^^ Catifes and Danger of Self-Deceit.

Sbrm. errors and darknefs. As on the one hand
III. there is an awful judgment of God which

^'-^'■^^^the fcripture expreffes by giving meji up to
Jlrong delufionSy hardening their hearts^ for
the punilliment of their unbelief and difobe-
dience, and leaving them to 'walk in their
own coiinfels \ fo, on the other hand, there
is nothing more agreeable to the will of
God and the benignity of his nature, than
to give inftrudlion to honeft minds fin-
cerely difpos'd to receive and faithfully to
improve it. He is the Father of lights^
from "whom every good and perfect gift comes
down^ and he will give liberally^ ^without
itpbraidijig to every one who is fenfible that
he wants wifdom^ and alks it from him ;
nor is there any petition we can addrefs to
him with greater confidence of being heard,
if we ask 7iot amifs^ but with an up-
right intention to know that we may do
his will. In this his faithful fervants have
given us an example which wx ought to
imitate, and have good encouragement to
hope for fuccefs. David prays in the 26th
Pfahn^ Exami?ie me 0 Lord ! and prove
mCy try my reijis afid my heart. And in the
I3c)th Pfalm^ 23d and 24th verfes, this is
the application he makes of his excellent me-
ditations

The Caufes and Danger of Self-Deceit, Sg

ditations of God*s omnifcience, particularly Serm.
his intimate knowledge of the hearts and ways HI.
of men, Search me, O God! and know my^^^""^'^
hearty try me and know my thoughts, and
fee if there be any wicked way in me, and
lead me in the way everlajiing.

C 3 S E R.

S E R iM O N IV.

Of Chriftian Fortitude.

2 Pet. i. f.

And bejides this^ giving all diligcfice, add fa
your faith ^ virtue -, and to virtue^ know-
ledge '^ andtohiowledge^ temperaiice -^ and to
temperance^ patience ; and to patience^ god^
linefs 'y and to godli?tefsy brotherly kindnefs i
and to brotherly kind?iefs^ charity,

Serm. ^ I AHE apoftle having, in the preceding

IV. I verfes, ihewn the great things which

\,^^J^\» QqJ j^j^j-j^ done for chriflians, his

divi?ie power has given them all things that
pertain unto life and godlinefs -, he hath called
them to glory and virtue 'y rather it fhould be ren-
dered, by glojy andvirtue ^ meaning the glorious
effufion of the Holy Spirit on the apoftles, and
the mighty powers thereby communicated to
them, which were a great confirmation of
the gofpel 3 as a farther illuftration of the fa-
vour conferr'd upon us, the Father and his

Son

Of Chrijlian Fortitude. 87

Son Jcfus Chrijl have given us exceeding Serm,
great and precious promiles, and the invalua- IV.
ble advantage to be obtained by thefe promifes ^-^^^^^^
is that by them v^e might be partakers of a
divine nature^ having efcaped the corrntption^
that is in the world thro luji. The apoftle,
I fay, having laid this foundation, proceeds to
exhort the chriftian Hebrews to ftedfaftnefs
and growth in ail the chriftian graces ; and
we have here fet before us an excellent fum-
mary of practical chriftianity, of thofe thijigs^
which^ if they be i?i its and abound, we Jhall
neither be barren nor imfruitful in the know^
ledge of our Lord Jefiis Chi'ifl, What is
here tranflated, hefides all this, is by very
good expoiitors underftood to fignify, and for
this caiife, according to which fenfe the con-
nexion is clearer. The glorious benefits
which divine grace has beftowed upon us are
indeed the ftrongejft motives to diligence in
every duty ; we fliould therefore labour af-
fiduoufly in God's fcrvice, and in thofe things
which tend to the perfedlion of our nature,
becaufe God has brought the blelled end
within our view, and has laid fuch a founda-
tion for our hopes and for making our endea-
vours fuccefsful.

G 4 Two

88 . Of Chrifiian Fortitude.

Serm. Two things I fhall confider in the words

^^^- now read ; Firft^ that important circum-

^"^"^'^^ fiance which muil attend every part of cur

duty^ giving all diligence. Secondly^ the

iirft particular w^hich the apoftle exhorts us

to add to our faith, and it is virtue,

Firjl^ let us confider that which muft
accompany our whole duty, the manner of
performing it, or applying ourfelves to it,
giving all dilige?2ce. It is not to be confin'd
to one point, but runs thro' the whole detail
of the chriftian graces w^hich is here given us 5
give all diligence in virtue, all diligence to at-
tain knowledge, all diligence in the exercife
of patience, of temperance, of godlinefs, and
charity. Diligence in religion is often recom^
mended to us by the facred writers. That
familiar image under which they defcribe the
pradtice of piety, walking with God, plainly
implies it. For, as a man who walks is all
in motion, we muft exert the utmoft activity
of cur fouls in that tenor of converlation
whereby we would approve ourfelves to God,
and maintain fellowfliip v/ith the Father and
his Kion Jefus Ckrijl, The glorious prize of
that favour which he fhows to them that
ipve him, is not proftituted to the ineffedtual

wiftes,

Of Chriflian Fortitude. 8p

wiihes, the lazy unaftive defires of the floth- Serm.
ful, which kill him wbile his hands refufe to IV.
labour. We fhould fummon all the powers ^■^'"^^^^-^
of our fouls continually to attend this very
thing, and watch every occaiion of doing and
of receiving good. The pfalmift fays, * that
his foul followed hard after the Lord, And
as our Saviour pronounces them blefTed who
hunger and thirji after righteoufnefs^ he re-
commends it to his difcipleSj that they ihould
grow more and more afliduous in order to
obtain it ; and that to all other endeavours
they fhculd add their fervent prayers to God,
in which apprehended delays and difappoint-
ments fhould only whet their defire and in-
creafe their fervour and importunity ; -^ Ask
and it jloall be given you^feek and yefiallfnd^
knock and it Jhall be opened unto you,

Andtho'the fcripture teaches us to attribute
our attainments in religion to the grace of
God (v/hile St. Paul labour 'd more abun-
dantly than all the reft of the apoftles, he
afcribes the praife not to himfelf, but to the
divine grace) yet this is not intended to va-
cate, or at all to leiTen our obligation to dili-
gence; on the contray, the greateft en-

f Fral. Ixiii. 8. t Mat. vii. 7.

couragement

j)0 Of Chrijlian Fortitude,

Serm. couragement we have in * nioorkmg out our
IV. own fahation with fear and trernhling^ is,
Hhat God worketh in us both to will and to do
of his own good pkafure. Nothing, indeed,
is more certain than the divine affiftance to
men heartily diipos'd to perform their duty,
which, inftead of fuperfeding the neceffity
of their own endeavours, fhould animate
their zeal, and excite them to induftry ; as
David in giving a charge to Solomon his fon,
concerning that good work of building the
temple, thus exhorts and encourages him,
•f- arife and be doings and the Lord be with
thee. Never is there the leaft countenance
to a fuplne negligence by the promife of di-
vine aids, nor have m.en any reafon to expedl
that God will work their works in them and
for them^ if they be v/holly wanting to them-
feives ; or that \hty JJ:aU fee the fahation of
God, if they fo ftand ftill as to be idle, and
do not call upon their fouls, and ftir up all
that is v/ithin them to a vigorous concurrence
in improving every opportunity that prefents
itfelf

The neceffity of this will appear, if we
refiedl on the conftitution of human nature,
and the divine wifdom and condefceniion in

* Ph'lipp. ii. 12, 13. t I Chron. xxii. 16,

ac«

Of Chrijl'ian Fortitude, 91

accommodating to // the way of conferring the Serm.
greateft bleffings upon us. The bleffed Au- IV.
thor of our beings has a regard to their
frame while he carries on his merciful deiigns
towards us. He does not deal by us as unin-
telligent machines, but rational creatures. He
does not make us happy without cur own
knowledge, choice and concurrence, which
would indeed be a contradiction ; but pre-
pares our fouls for the enjoyment of him-
felf, and for the perfection of righteoufnefs,
by forming in them ftrong deiires, and ex-
citing them to vigorous endeavours ; and the
more earneft the purfuit is, the greater is the
felicity.

In the affairs of common life, if a man
has bufinefs to tranfad: Vv^hich he regards as
of importance to his intereft or reputation, he
will be upon his guard that he do not mifcarry
in it; and we fee that ordinarily, it is the
hand of the diligent that maketh rich^ as Solo-
mon obferves, * And he becomes poor that deals
with afack hand. And if we have at heart
the attaining of the ends of religion, the like
care and induftry we will ufe in attending the
means -, imiproving all opportunities, and ex-
erting all our abilities for it, which is in this

* Prov. X. 4.

cafe

p2 Of Chrijltan Fortitude,

Serm. cafe the more neceflary, becaufe we are ienfi-
IV. ble there is a difficulty in the pradlice of vir-
tue, from our own confeffed weaknefs. It
is a work to which we find ourfelves unequal,
by the vanity of our minds, the darknefs of
cur underftandings, and many infirmities
v/hich compafs us about ; but all thefe difad-
vantages are no argument for floth or dif-
couragement ; on the contrary, they fhould
incite us to greater zeal and activity, according
to Sckmoris proverbial expreffion. * If the
iron be blunt ^ he muji put to the more frength.
Since mofh important confequences depend
upon performing our duty aright, and -f- we
labour not for the meat that perijheth, but for
that which endureth to everlajling life ;
fince there is but a fhort time appointed for
this moft neceflary work, and X there is no
hiowledge^ nor wifdom^ nor device, in the
grave whither we are all hajiening\ thefe con-
fiderations urge us to induftry, and fhow that
negligence is very unreafonable. Solomon, in
his excellent proverbs ; the main defign of
which is to recommend religious virtue under
the amiable charatler of wifdom, and engage
men in the purfuit of it ; very earneftly ex-
horts us to diligence as abfolutely nee "ffary in

^ * Ecclef. X. 10. f John vi. 27. % Ecclef, ix. 10.

order

**

Of Chrijlian "Fortitude » (^3

order to our obtaining it. Thus in the 2d Serm.
chapter and 3d verfe, ij thou criejl after know- IV.
leage^ and Uftejl up thy voice for underjland-
ing, if thou feekejl her asfiher^ and fear chejl
for her as for hid treafures-, then JJjalt thcic
underjiand the fear of the Lord^ and find the
knowledge of God. Again, chapter iv, verfe 5.
Get wifdom^ get underfanding^ fo^S^^ ^^ ^'^^U
neither decline from the words of my mouth ; and
at the 7 th verfe, Wifdo^n is the principal things
therefore get wifdom^ and with all thy getting
get underjlanding. Experience confirms tlie
juftnefs of his advice, and ihows that induftry
in religion has always been fuccefsful, and
never fail'd of obtaining its end. Unwearied
endeavours has overcome the greateft diffi-
culties, removed the moft perplexing hin-
drances, and let men into \}ciQfecrets ofwif-
domy as that author fpeaks, making thofe things
which are too high for fools, plain and familiar
to them. Diligence is not merely to be con-
fidered as itfelf a means of getting wifdom or
religion, but it implies the conjia^it and pro^
per ufe of all means ^ and the vigorous exertion
of our own adivc powers iji it. Thefe
powers will naturally exert themfelves fome
w^ay or other, according to the predominant
inclination and bent of the mind. We fee

what

94- Of Chrijlian Fortitude,

Serm. what pains men are at to compafs wicked de-
IV. figns. The adulterer waits for the twilights

^-^"^^"^ he fpares no pains, endures fatigue and tedi-
ous delays to accomplifh his vicious purpofes.
The covetous and ambitious are reftlefs in
their endeavours; they rife early and Jit up
late^ and eat the bread of forroWy to acquire
the riches and honour of the world. Change
but the objedt, and you v/ili fee what it is to
be diligent in religion. Nature itfelf points
out the way. Let there be, Firfl^ a love of
virtue, and in confequence of this, an earneft
intention of mind, which is the Ipring of la-
bour univerfally in all cafes, but it is the very
fpirit and life of religious labour ; for it is not
in this as in ordinary outward works where
the labour of the hands produces the effedl,
howxverthe mind is employ 'd; but here the
foul muft efpecially exert itfelf, without
w^iich the external work is of no iignificancy 5
nay, but an empty form, ferving no purpofe
but to diflionour God and expofe ourfelves
to condemnation. This will engage us to the
ufe of all proper means ; for, in vain fhall
we pretend great earneftnefs and intention of
mind, without ufmg the means for accomplifh-
ing what is intended. I fay, proper means,
for as reafonable beings we ought to miake

choice

Of Cbrtjilan Fortitude, c?^

choice of fuch. Religious diligence does not Serm.
confift merely in application and labour by i^-
whatever way, but is accompanied with pru-
dence direding the regular ufe of thofe means
which in the nature of the thing, and by
the befl information we can get, (in this cafe
the befl: is from the word of God) appear to
be the moft proper and effedlual. The
Scripture fometimes fpeaks of a feeking God,
which is unfuccefsful. Our Saviour admo-
niflies his difciples, that many JJ:all * Jlrive
to e?iter into his kingdom ojid jlall not be able\
becaufe they have not wifdom, fincerity, and
refolution enough to tread in the paths of
ftrid holinefs and virtue which God has pre-
fcribed to them. And St. ^W, who repre-
fents religion as a contention for majieries,
ihews that to one's being crown'd, its abib-
lutely neceilary he Jhoidd Jirive -f* lawfidlv.
And being thus foiicitcus to have all the
chriflian virtues abound in us, and having
made a choice of me befl: means, diligence
imports the ufmg them frequently, and with
Ipirit and vigour.

God has given great encouragement to our
hopes, that if we be thus induflrious in re-
ligious virtue, our labour ihall not be in vain.

* Luke xiii. 24. f 2 Tim. ii. 5.

'it

9 6 Of Chrijiian Fortitude.

Serm. It is exprefsly faid in the name of wifdom^
IV. * / lo^^ye them that love me^ and they that feek
me early JJjall find me. Such feeking it early,
or diligence, imports in it thole difpofitions
with which we mult fuppofe the lupreme
Being, infinitely good, and a perfefl: lover of
wifdom, fo pleas'd, that he will bellow what-
ever is necefiary on his part, in order to our
obtaining it with all its comfortable fruits.
If there be in us fuch hunger and third after
righteoufnefs^ that is, fuch a prevailing love
of goodnefs that we are ready for its fake to
thwart and deny the love of eafe, an averfion
to labour, and all felfilli affedlions which may
hinder our progrefs ; and if we are prepared
to undergo all the difficulties and pains in quell
of virtue, which may arife from that indo-
lence and depravity which we have contradled,
we may reft alTured, God will give the af-
fiftances of his Holy Spirit, whole good of-
fices for our attaining wifdom, and even ad-
vancing to confummate virtue, are fo largely
explained in the gofpel. Befides, diligence
in order to the exercife of virtue, is really
pradlifing it ; and we find in all thofe things
the knowledge whereof and dexterity in them
is acquired, it is by application and pradice we

* Prov. viii. 1 7.

ariive

C)f Chrijlian Fortitude, 97

arrive at perfecflion, fuch is the nature of the Serm.
human capacity, it is not perfedt at once, but I^-
is carried on by degrees, and by a conftant ex-
ercife and repeated afts, to maturity ^ for by
this method habits are acquired, and a faci-
lity and pleafure in that manner of adting in
which men were at firft but aukward and had
little fatisfaftion.

I will add but one obfervation more on this
fubjedt, that religious induftry will produce
conftancy as its natural effed:. Whatever
obligations we are under to diligence in our
duty at any time do equally bind us at every
tin:ie ; and there can be no fure evidence of
our fincerity without a perfevering ftedfaft-
nefs in the work of the Lord. The fervice
of Chrift is not become either more burden-
fome or difhonourable than it was, nor are
the things which are true, and pure, and juft,
and honeft, and virtuous, lefs lovely and
praife-worthy ; we fhall rather find that the
more we think on, and the more we do them,
they are ftill the more worthy of that cha-
rafter, and our falvation is nearer than whe?i
we believed. Let us, therefore, then under-
ftand the direction in the text, giving all dili-
gejice^ that as it extends to every virtue, fo it
does to the whole time of our lives 3 not like

Vol. II, H the

98 Of Chriftian Fortitude,

Serm. the warm but abortive zeal of thofe who hear
IV. the word^ and anon with joy receive it^ hut only

^■^'"^^'^^ endure for a while ^ for when affliBion and
temptation arifeth^ by and by they are offended^.
Their -f* goodnefs and their diligence, is as
the morning cloudy and the early dew that pajfeth
away. But our refohitionj if we would have
the chriftian virtues be in us and abound,
muft be ftedfaft and permanent, holding out
to the end of the race that is fet before us. I
come now to.

The Firf particular, which the apoftle ex-
horts us to add to our faith, and it is virtue^
by which I underftand, in this place, a re-
ligious fortitude in adhering to the profeffion
of our faith, and in that courfe of adtion
which it direifts, for tho' virtue, in the com-
mon acceptation, fignifies every moral per-
fection, or good quality, and it may be fome-
times fo taken in fcripture, yet when it is, as
here, to be underftood in a limited fenfe, and
exprefsly diftinguifhed from other good habits
and difpciitions, nothing more obvioufly oc-
curs as its meaning, than courage. This was a
way of fpeaking ufed by the antient moralifts ;
a very eminent one tells us, that though virtue is
become the common name of all eood afFedlions

* Mat. xiii, 20, 21, t Hof. vi. 4.

yet

'Of Chrijlian Fortitude, pc)

yet more properly, it belongs to fortitude ;Serm.
both the Latin word, and that of the fame IV.
fignification in Greek, being derived from ^'^^^^"^
the name of a man in thbfe languages, to
denote that the quality itfelf in a pecu-
liar manner belongs* to man ; is an ex-
cellence moft becoming the dignity of his
nature and his condition of being, and in
the ftridefl: fenfe, maitly^ as we now alfo
commonly fpeak.

The facred writers, likewife, often recom-
mend courage as neceffary to be added to
faith, or to the embracing chriftianity, efpe-
cially in the primitive times, when faith was
accompanied with great difficulties and dan-
gers, and the profeffion of the gofpel expofed
men to trials and afflidions of various kinds x,
as particularly St. Faiil does, * Watch ye^
Jiand fafl in the faith ^ quit you like men^ he
jli'ong. So that confidering the ftate of the
chriftian Jews, to whom the apoftle Peter
writes, that their lot was fallen in perilous
times, that they were to exped: great adver-
fxty, of which he often warns them, to be in-
fulted and derided for their religion by fcofFers,
to endure the fpoiling of their goods, the moft
bitter reproaches, the torture of their bodies,

* t Cor. xvi. 13.

H 2 and

100 Of Chrijlian Portitude,

Serm. and in fine all manner of perfecution even ta
IV. death itfelf ; confidering this, I fay, it would
' be ftrange indeed, if courage fo abiblutely ne-
ceffary in their circumftances, had not a place
in his diredtions to them, for which, and the
other reafons already mentioned, it feems na-
tural to conclude, that fuch courage is meant
by "virtue in this fummary of the chriftian
duties and graces.

This virtue carries in it the idea of hazards
and difficulties, and the excellence of it con-
iifts in a magnanimous fuperiority to all dan-
gers and all oppofition. As it is peculiar to
a probationary ftate, or a ftate of difcipline,
like ours, it is that without which there can
be no real goodnefs, at leaft no ftedfaftnefs in
fuch a ftate. To be above all danger and all
rcliftance in tlie execution of good purpofes,
belongs to a more perfed: condition than
the human; and to link under them and not
purfue good purpofes againft them, is to have
no goodnefs at all. As the gofpel, therefore^
requires this quality in its profeffors, it fhows
the proper occafiori for the exercife of it. It
reprefents our ftate in this world under the
notion of a nsjar^ nay of a continual jight,
St. Taiil * exhorts chriftians iojight the good

* I Tim. vi. 12.

fgbt

Of Chrijlian Fortitude, I o i

Jight of faith ^ and near the clofe of his own Serm.
militant life which commenced from his IV.
embracing the chriftian religion, he fays, ^^/^^^'^
I have fought a good fight *. We have a great
number of violent adverfaries which will be
continually annoying us, endeavouring to fpoil
us of our integrity, and to take from us our
crown 3 fuch as the corruptions of our own
hearts. It is the unhappinefs of the human
nature in its prefent degeneracy, that the flefij
lufleth agaijijl the fpirit ; a multitude of un-
reafonable and impetuous inclinations tending
to fin, take their rife from the body -, our
fenfes and inferior appetites always minifter
the occalion of evil. Now thefe muft be
refifted by a chriftian ; at leaft, his defires and
paffions fo regulated and reftrain'd, that he
may not by complying with them be led to
offend God 3 which certainly is one of the
moft arduous provinces of religion, and will
require the utmoft vigour and firmeft refolu-
tion of our fouls. Again, the worlds by
which is often underftood in fcripture, the
corrupt part of mankind, in oppofition to
God's peculiar people, his true church : Our
Saviour, in his laft difcourfe to his apoftles
'pefore his death, ftates an irreconcileable en-

* 2 Tim. iv. 7,

H 3 mity

102 Of Chrijlian Fortitude,

Serm. mity between the world and them 3 and
IV. iliews them they were always to exped: ha-

^^"^""^^"^ tred, ill-ufage, and injuries from the 7nen of
this world. Here then is another occafion
for the exercife of chriftian fortitude, which
may in fome cafes require all our ftrength.
How difficult muft it be to ftand unmoved
againft a train of fuiferings in our outward
cftate, in our bodies, againft galling re-
proaches, defpiteful ufage, and all manner of
wrongs, and ftill to maintain integrity, meek-
nefs and patience ? It is further to be con-
fidered, that the fcriptures often fpeak of in-
vifible, malignant powers, as having by di-
vine permiffion, great influence upon affairs
in this world, and particularly, as inftigating
wicked men to evil w^orks. So the apoftle
Ipeaks of ^ the prince of the power of the air^
who worketh i?2 the children of difobedience.
And -f- }Ve wrejile not ( that is, not only )
againft fiefo and bloody but agaijift princi-
palities and powers^ againft the rulers of the
darknefs of this worlds againf fpiritual wicked-^
nejjes in high places. And how much thofe
invifible wicked agents may contribute to the
difficulties and trials of the chriftian life, who
can certainly fay ? But however that may be,

* Eph. ii. 2. t Eph. vi. 12,

4. * the

Of Chrijlian Fortitude, 103

the world in the prefent ftate of things is to Serm.
be conlidered as a field in which the courage IV.
of the fervants of Chrift is put to fevere proof, ^-^^'^'^
and particularly the nobleft branch of it, paf-
live fortitude, or patience.

Having thus fliewn you the proper objed:
of chriftian fortitude, or the occafion of its
exercife, I will next confider the exercifes
and difpolitions of mind which are necelTary
to it, or do concur in it. And let us, iirfl of
all, obferve that it is very different from a
blind paffion. Some people feem to mean
nothing elfe by courage, than a mere con-
tempt of danger, a tumultuous and furious
rage, whereby men are driven with a brutal
impetuofityinto hazards and difficulties. This
is certainly a very wrong notion, in the mo-
ral, efpecially in the chriftian icxiit^ according
to which, every virtue, every good quality,
is founded in underftanding, and muft be
conducted by light, and by a calm and dif-
pafHonate confideration. Indeed, the rafh
fallies of paffion, whatever appearance they
may have of fortitude, as defying danger, yet
as they never were worthy of that name, they
ibon fail; like the violent fweliings of waters,
or impetuous waves of the fea which fpeedily
fall and fink down, and tempefts which are

H 4 q^uickly

1 04 Of Chrijlian Fortitude.

Serm. quickly blown over. Nothing is more necef-
IV. fary in the whole of our religion than that we

^^"''^'^'"^ be fedate and deliberate ; and, particularly,
that our zealous refolutions for God be form'd
upon a juft and folid ground of calm and ma-
ture confideration. Human paflions undi-
rected by reafon can never be the foundation
of chriillan graces ; fo far from it, it is the
bufinefs of religion to keep them within due
bounds, and to reftrain and govern them :
nor is there any thing wherein we have more
occafion to quit us like men and be ftrong.
Whenever we find a warmth and vehe-
mence of temper caufing emotion and per-
turbation of mind, we may fancy ourfelves
zealous and refolved chriftians ; but fuch a
difpofition is always to be fufpeded, unlefs
upon a calm and ferious rejie5iion we fee the
clear grounds upon which it is founded. What
will plainly demonftrate the truth of what I
have faid, is that we fee men refolute and
bold, without anything of religion ^ nay, in
wickednefs they are ftupidly, indeed impu-
dently fearlefs of danger. Surely there muft
be fomething very different from this in the
courage of a good man, and it efpecially con-
fifts in the confideration and perfuafion of his
mind concerning the caufe in which he ex-
erts

Of Chrijiian Fortitude, lo^

erts his ftrength. Let us therefore, above Serm,
all things endeavour to be found in the way of IV.
righteoufnefs 3 ajk for the good paths ^ and the V-^^v^^^
right waySy as the prophet dired:s*, con-
ftantly purfuing them in the manner God pre-
fcribes, and this will be the chief fupport of
religious fortitude.

Secondly y having proceeded fo far, the next
thing neceflary is ftedfaft refolution. To he
tofsd to andjrOy and carried about with every
wind^ as the apoftle fpeaks -f-, by the flight of
meuy and their cunjiing craftinefs to deceive ;
or by violences ; this is to be like children,
not to quit ourjehes like men. Certainly it is
a great unhappinefs to be unrefolv'd in mat-
ters of the greateft moment, even in religion.
They that are fo, cannot poffibly approve
themfelves to God, nor will be ftedfaft.
They were unfaithful and unconftant wor-
fhippers of God whom the prophet reprefents
as halting between two opinions^ between the
fervice of the true God, and the fervice of
Baal; fuch men are ready to be driven by
every temptation, to embrace every form of
religion, and every courfe of adion that is
cnforc'd by flrong worldly motives, which are

* Jer. vi. 16 t Eph. iv, 14.

apt

io6 Of Chrifiian Fortitude,

Serm. apt to work upon their fear, or their moft
IV. prevailing felfifh inclinations. It is of confe-

^^^"^^'^^ quence to us, that we hold on in a religious
way, that we endure to the end (to thofe
only who do fo, falvation is promifed). Then
certainly we fhould fortify our minds againft
temptation by firm purpofes ; we fhall find
the firmeft we can enter into weak enough,
often too weak, and we ought never to
truft entirely to them ; but how defence-
lefs mufl: they be who have never come
to any fix'd refolution at all ? how eafily
will they be drawn afide to finful and
crooked ways ?

Thirdly J the virtue which the apoftle here
exhorts us to add to our faith, imports bear-
ing trials, uneafinefs and fatigues with equa-
nimity. This feems to be principally meant
by fortitude. He who fights manfully, does
not fhrink or give back at every wound,
much lefs for threatening or danger, but mufl:
maintain his fiation and go on in his courfe,
refolving to conquer. This exhortation St,
Paul gives to 'Timothy *, and it is necef-
fary for ail chriftians, Thou therefore en-
dure hardjh'ips as a good foldier of fefuk

* 2 Tim. ii. 3.

Chriji^

Of Chrijlidn Fortitude, 107

Chrijl, It is not an infenlibility of pain or Serm,
hardfhips he prefcribes, which cannot be at- IV".
tained, and there would be no virtue in it; but ^^^^"^^^
whatever uneafinefs we may have on trial of
any kind, to fubmit to it, and bear patiently,
rather than draw back. A chriftian has the
fame fenfe of pleafure, profit, and honour
with other men : And yet he bravely denies
them. He has the fame feeling of pain, and
yet he is not moved by it to forfake his duty ;
and herein he ad:sreafonably,for the tendency
of fuch difagreeable fenfations is over-ruled by
fuperior motives ; he fees fuch an excellence
in religion, finds fuch an inward peace and
comfort in his integrity and the teflimony of
his confcience concerning It, has fuch a folid
joy in the profpedt of a future glorious re-
ward, as is fufficient to bear him up under
all his prefent uneafinefs. Here, then, is the
exercife of religious fortitude ; we m.iifl
not be fhocked with the difficulties of the
prefent flate, fo foftened with its pleafures,
or terrified with its pains, as to fuffer our-
felves to be diverted from our duty ; but go
on conflantly in the ways of God whatever
it may coft us. As the love of pleafure,
and the fear of pain are the great fources of
temptation infeparable from our prefent flate

of

io8 Of Chrijiian Fortitude.

Serm. of infirmity, nothing can be of greater confe-
IV. quence to us than to be fortified againft them,

^^y^^^^^li we would approve ourfelves the faithful
fervants and foldiers of Jefus Chrift. The
apoftle therefore very reafonably gives this the
firft place in .his chriftian directory, becaufe it
is an univerfal defence againft temptations,
and a necefiTary fecurity to every virtue.

I fliall conclude this difcourfe, with an ex-
hortation to that peculiar virtue here recom-
mended, which I have endeavoured to ex-
plain, having a regard to the connexion of
the apoftle's difcourfe. lu general, it is to
be obferved that he earneftly preflTes chriftians
to add to their faith all the parts of pradical
chriftianity, which was 'very necefl^ary to his
purpofe, and fuitable to the occafion of his
epiftle. A moil dangerous error had crept
in among fome of the fews who profefiTed
the Gofpel, that faith alone without works
of righteoufnefs and charity, was fuflicient to
juftification and acceptance with God. St,
fames levels a great part of his excellent epiftle
direded to the fame perfons, the fe^ws of the
dfperfon^ againft this moft pernicious doc-
trine, and largely demonftrates that we are
juftified not by faith only, but by works alfo.
St. Feter therefore being fenfible how need-
ful

Of Chrijlian Fortitude, 109

ful it was, and what danger the chrlfllans of Serm.
the circumcifion (his fpecial charge) were in IV".
of being led away with the error of the ^"^"^^'^
wicked^ and falling from their fedfajinefs^
gives alfo his teftimony to the fame important
truth, and exhorts them to perfect their faith
and prove its iincerity by abounding in every
good work, in all the branches of religious
virtue, that they might neither be barren iior
unfruitful in the knowledge of fefus Chrift,
This is to be underftood as the ftanding doc-
trine and rule of chriftianity ; and whatever
opinions have a contrary tendency, that is to
' lay fuch ftrefs on faith as to fuperfede the ne-
ceffity of obedience, of fobriety, of righteouf-
nefs, of godlinefs, and charity, ought to be
regarded as moft dangerous, overturning
the very foundation, which fays the apoftle
has this feal, * let every one that nameth the
name of Chrif depart from iniquity. Whe-
ther we underftand by faith a naked affent
to the truth of the goipel, or a ftrong con-
fidence in the merits of Jefus Chrijl, on nei-
ther of thefe ought we to rely; it is that faith
only which worketh by love^ which purifies
the hearty and reforms the life, by which we
can hope to be accepted ; that faith only to

* 2 Tim, ii. 9.

which

li 0 Of Chrijlian Fortitude.

Serm. which is added the conftant pradice of vif-s
IV. tue, temperance, patience, godiinefs, and

^^^^^^'^ charity.

But, in particular, virtue, in the more li-
mited fenfe, that is, courage, was very pro-
perly recommended by the apoftle to be add-
ed to faith ; for no one, furely will imagine
that faith could fave any perfon without hold-
ing it and perfevering in it ; and it could not
be held and perfevered in without firm refo-
" lution, when the temptations to defert it were
fo very ftrong as they were in that age. The
apoftle Paul therefore writing to the fame
Hebrews, urges them, by a great variety
of powerful motives, '* to hold faji the pro-'
feffion of their faith without waveriiig. This,
I fay, is necelTary, unlefs we would fuppofe
that an imaginary believing in Chrift, with-
out profefling his name and his religion,
would be fufiicient to our falvation. Such a
faith, indeed requires no virtue ; for it may
be diiTembled and denied at pleafure, and ex-
pofes the pretended believer to no danger-
But the infufhciency of it is exprefly taught
by St. Paid -f-, Jf thou floalt confefs with thy
tnouth the Lord Jefus, andjlxdt believe in thine
heart that God hath raifed him jrom the

* Heb. iv. 14, and x. 25. f Rom. x. 9.

dead.

Of Chrijlian Fortitude, ' 1 1 1

dead^ thou Jhalt be faved. Where confeffing Serm.
with the mouth, that is an open avowed pro-
feffion of chriftianity, is declared as neceiTary
to our being faved, as believing in the heart;
and he adds at the loth verfe, for with the
heart man believeth unto righteoufnefs, and
with the mouth confefjion is made unto falva-
tion. Our Saviour himfeif, in effeft taught
the fame docSrine when he join'dbaptifmwith
faith, as requilite to falvation ; as * He that
believethy and is baptized Jhall be faved. For
the principal intention of that ordinance, was
to initiate men into chriftianity, and to be
a public declaration of their em.bracing it, and
that they bound themfeives to obferve its laws;
and when he tells his difciples, that whofo-
ever ftiould either thro' fear or fhame, deny
him and his words, him will he deny before
his father and before the angels.

On the other hand, virtue is very pro-
perly propofed to be added to faith, becaufe
faith is the only foundation upon which it-
can ftand. If we would be ftrong and with
refolution adhere to the chriftian profeffion,
and to our duty, it is firft and above all
things neceiTary, that we be eftabliihed in
the faith, which is the chief fupport of

* Mark xvi. r6.

re-

i 1 2 Of Chnjltan Fortitude,

Serm. refolution, and furnifhes us with thole mo-

^ ' tives which will prevail againft all tempta^

^'^^^^"^^"^tions, St. "^obn teaches us, that this is the

victory that oi^ercometh the worlds even our

faith * which is the -f* Subjiance oj things
hoped jor^ and the evidence of things not feen^
which gives us the affurance of a better and
more enduring fubftance, and fo makes us
take joyfully the fpoiling of our goods^ and
bear patiently thofe light afiiBions which are
but for a moment^ as knowing, that they work

for uSy an exceeding great a7id eter?tal weight
of glory II . And St Paid^ in the fixth chap-
ter of his epiftle to the Ephe/ia?is, defcribing
the whole fpiritual warfare, and the prepa-
ration of a chriftian to a6t his part in it, un-
der the fimilitude of a warrior's armour
and his weapons, lays the greateft flrefs upon
faith, as the moft effectual fupport of reli-
gious valour, and the beft prefervative againft
being overcome by temptations. At the 1 6th
verfe, above all, taking the JIneld of faith ^
wherewith ye JJmH be able to quench all the

fiery darts of the wicked. And in the i oth verfe
be ftrong in the Lord^ and the power of his
might. We endure as feeing him who is in-^
vifible^ in the fenfe of our own weaknefs,

* I John V. 4. t Heb. xi. i. || 2 Cor. iv. 17,

Of Chrijiian Fortitude, 1 1 3

In all our temptations and conflidls^ ftill how- Serm.
ever with refolution to exert all the powers IV.
wc have, we rely on him isohofe grace * is ^-^"^^^^
fiifficient for iiSy and his Jlrength made perfect
in our weaknefsy and faith reprefenting the
reality and certainty of future diftant things,
both rewards and puniihments, animates our
courage, and excites us to diligence and fteady
refolution in breaking thro' all difficulties, to
be Jiedfaji and unmoveable^ always abounding
in the work of the Lord,

* z Cor, xii, 9.

Vol. II. I S E R-

( 11+ )

SERMON V.

Of Knowledge.

2 Pet 1. 5*

. — j^fid to virtue^ knowledge, ^

Serm. r" ■ "^HE apoflle lays before us in the
V. I context an excellent abridgment of

^-'''"V^^ our duty. As nothing can be more

dangerous for chriftians than to truft to an
empty profeffion or an unfruitful faith, which
will neither make them ftedfaft in religion
nor entitle them to the rewards of it, he
ihews wherein we ought continually to exer-
cife ourfelves, that we may be the approved
difciples of Jefus Chrift, glorifying our hea-
venly Father, and obtain an abundant en-
trance into the everlafting kingdom of our
Lord and Saviour.

The firft particular here recommended to
be added to o\xv faith I have already explain 'd,
namely, "virtue -, by which I underiland in
this place a religious fortitude, in adhering to

tlie

Of Knotvledge. iir

the profeffion of our faith, and that courfe of Serm.
adion which it diredts. Secondly, the apoftle V".
exhorts us to add to our virtue knowledge ^ ^^-^"^^"^^
which is the point I am now to confider.
And that you may be the more fenfible of
its importance, it ought to be remembered
that it is very frequently enjoined ia fcripture^
It feems to be the principal fubjed: of the book
of Proverbs, where the wife man often in-
culcates this diredion, at the fame time he
reprefents the invaluable advantage which will
attend the acquiiition of it, and the beft and
moft eifedlual means for attaining it. Any
one who reads that book with attention, can-
not but obferve that knowledge is in Solomons
account abfolutely neceffary to the pradice of
every virtue 5 indeed, of its very eflence 5 for
he ufually comprehends all virtue under the
name of wifdom, knowledge, underftanding,
and difcretion. And fo it will appear to be,
if we confider the nature of the thing. For as
virtue is peculiar to rational creatures, the
exercife of it depends on the exercife of reafon,
or underftanding 5 without which no one
conceives any moral goodnefs in a perfon's
difpofitions, or his works.

Chriftianity, therefore, an inffitution of
righteoufnefs and pure religion, is addrefs'd to

I 2 the

il6 Of Knowledge,

Serm. the reafon of men. The bleffed author of
V. it having propofed truths of the greateft im-

'^'^^•'^'^ portance and the moft excellent rules of life,
muft be fuppofed to require that we fhould
apply our minds to the underftanding of
them ; accordingly he frequently Ihews the
evil of ignorance, infills on the criminal
caufes of it, and guards his difciples againft
them, exhorting them to fearch the fcrip-
tures diligently^ and to do their duty that they
might know the will of God. After him,
the apoftles earneftiy prefs chriftians to la-
bour affiduoufly in this moft necefl^ary work;
to prove all things by the unerring rule, and
ufe all other proper methods for their daily ad-
vancing in facred knowledge. And to all
their exhortations, they add fervent prayers
and dire(5l us to pray, for the illumination
of the Holy Spirit. Of fo great ufe and ne-
ccffity is knowledge to the prad:ice of reli-
gion, and the regular condud: of a virtuous
life. Indeed any one who refledts on the na-
ture of religion and the extent of it, the weak-
nefs of our underftandings, and the many
diiadvantages we are under in this imperfect
ilate, will be convinced that we ought to give
•all diligence that we may add to our faith,
virtue, and to virtue, knowledge.

In

Of Knowledge, 1 1 j

In difcourfing on thefe words more parti- Serm..
cularly, I fliall Jirji coniider what kind of V.
knowledge is the fubjedl of this exhortation ; ^-^^^'^
2dly^ the reafonablenefs of our endeavouring
to attain it, and make daily progrefs in it ;
and ^dly^ I fliall propofe fome directions in
order to this end.

jp/r/?, let us confider what kind of kjicw^
ledge is the fobjed: of this exhortation. Know-
ledge in general, is an attainment or accom-
plifliment very fuitable to a reafonable na-
ture, and will appear to our firft refledlions
the glory of man, becaufe it is the improve-
ment of that faculty which is one of his
diftinguifl:iing privileges above the inferior
kinds of creatures. At the fame time it
is obvious, that the human underflanding
very much needs improvement^ for it is
weak at firft, and grows up by degrees, and
by a conftant exercife, to its maturity. Nor
are the means which nature hath provided ia
common for all men ; that is, our fenfes by
which we receive the inforrpation of things
without, and our capacity of attending to, and
refledling on them, and on our own powers,
thefe means, I fay, as they are afforded
to all men alike, are not fufficient for

I 3 acquiring

1 1 8 Of Knowledge.

Serm. acquiring a proper meafure of knowledge,
V. without the addition of our own art, and in-
'duftry. V/hat a poor empty thing is the
mind of man (tho' its .capacities are noble)
when uncultivated by ftudy, experience and
inftruffion ? Itsfphere of underftanding is very
narrow, and fo are its pleafures ; but know-
ledge refines and ennobles it, brings it to a vaft
deal of entertaining objed:s, and enlarges all
its powers, Tho' there may be pain and
difficulty in the acquifition, and, in this fenfe,
be that encreafeth knowledge^ increajeth for-
row ; yet, that is over-ballanced with great
advantage and great fatisfaftion. Human life
itfelf looks quite another thing when improv'd
by knowledge, than it is in a rude unculti-
vated ftate. What a difference is there be-
tween a herd of barbarous favages, fuch as
there are at this day in many parts of the
earth, and thofe civiliz'd nations where arts
and fciences flourifh? One would almoft think
them to be a different fpecies, at ieaft, that
there is a great diftindlion between the
wifeft man and the m.oft ignorant, as there is
between this lafl and fome of the brutal
ipecies.

But there is a great diverfity in the kinds
,€)f knowledge, which chiefly depends on the

quality

Of Knowledge^ 119

quality of the objed: and the importance of Serm.
the ends it ferves. That knowledge which V".
the text recommends, is, according to this ^-^""'^^^^ "
rule, the moft valuable ; the objed: of it are
the mojl excellcjit thi?igs^ it is what Solomon
calls the knowledge of the holy ^, of God him-
felf, and of his will, in which the mind of
man perceives a peculiar dignity, and it yields
an intelledlual, pure pleafure which doth not
arife from the knowledge and confideration
of other things. It likewife anfwers the no-
bleft ends ; the forming our temper and di-
reding our condudl to the moft important
purpofes of our being. Every kind of art,
fcience, or difcipline, to the ftudy and im-
provement of which men apply their minds,
ftill in order to pradice is reafonably valued,
in proportion to its ufefulnefs. Thofe more
vulgar arts which require no great force of
genius to comprehend them, yet fome under-
ftanding and induftry to be able to ufe them
dextroufly, are far from being defpicable,
fmce they ferve the conveniencies of life, in
the prefent ftate. Thofe, however, are de-
fervedly in greater efteem, which anfwer
higher ends, the very prefervation of life, the
improvement of the mind, or the moft ex-

* Prov. ix. 10,

I 4 tenfivc

120 Of Kftowledge,

Serm. tenfive good of human fociety. But the
V. knowledge which the apoflle recommends,
is the moft excellent of all, becaufe it diredls
us to the higheft perfedlion of our nature,
and the greateft and moft lading happinefs we
are capable of. It is the knowledge of our
duty, with the proper motives to it, and the
important confequences which depend on our
doing or neglefting it. If we obferve the con-
nexion of the apoftle's difcourfe, that he has
placed knowledge in the middle of the chri-
ftian virtues, it will appear plainly enough,
that he means a right underilanding of them y
fuch a knowledge as is neceflary to our prac-
tifing them. Religion is founded in light ;
it has all of it the charader of a reafonable
fervice ; whatever external appearance there
may be of piety, righteoulhefs, or any thing
that is praife- worthy, yet if it be without
underftanding, it is like the body without the
fpirit, dead. Human nature muft be greatly
perverted, as well as religion, when it is
founded in ignorance ; for that can produce
nothing but fuperftition, which is juft the re-
verfe of true religion ; an unreafonable fervice,
or, according to the inftance St. Paul gives in
the fuperftition of the Athe?2ianSy to an un^
known God 5 a blind and fervile dread of

what

Of Kfiowledge, 121

what the worfhipper himfelf does not know 3 Serm.
without love to, without confidence in, or a V.
defire of imitating the moral perfedtions of the
wifeft and beft of beings, but mifreprefenting
him and changing his glory into the image
of a weak, paiTionate, cfuel, and capricious
Being, pleafed with the mifery of his crea-
tures, and pleafed with trifles. There is no-
thing like this in the chriftian religion ; I mean
that true chriftianity' which the fcripture
contains ; but a manly rational worfhip, and
the pradice of fubftantial virtue with under-
ftanding. Agreeably to this, the apoftle in
the text, exhorts us to add knowledge to our
faith and virtue^, that is, a right underftand-
ing of chriftianity to our receiving it, and to
our profefling and adhering to it, and to
all the duties it prefcribes with zeal and cou-
rage 3 otherwife, our religion degenerates
into a mere form, and our zeal into a fenfe-
lefs paflion, which is neither pleafmg to God,
nor profitable to ourfelves. The fame muft
be faid with refped; to the other graces he
mentions, tem.perance, patience, godlinefs,
and charity, which, everyone of them, to their
fincerity, that is, their very being, requires
the illumination of the underftanding. For
they do not confift in outward^afts, but prin- '

cipally

2 22 Of Kjio%vIedge.

Serm. cipally in the difpofitions of the mind, form'd
V. by juft fentimcnts and a clear apprehenfion of

^^y^^^'^ the motives and the manner of ading. And
as the being of every virtue depends upon
knowledge, io doth every ftep of our pro-
grefs in it ; we fhall never grow in grace, in
the favour of God, in which we only grow
by an increafe of the chriftian virtues, I fay,
we fhall never grow in grace on another
foundation than our growling in the know-
led 8;e of our Lord and Saviour yefus Chrifl *.
When the apoftle prays, -f- that the hearts of
chj'ijiians might h comfortedy being knit to-
gether in love^ which is the perfection of com-
fort and of virtue, as the foundation of it he
prays, that they may advance unto all riches
cf full ajjurance of underjlandiiig^ to the ac-
knowledgment of the myjlery of God the Father y
iind ofChrift. When therefore, we are ex-
horted, as in the text, to add to faith and
mrtiiey knowledge^ the meaniag is, that in
order to our exercifing all the chriftian virtues
uniformly, and growing in all the parts of
religion, we fliould conftantly ftudy to be
more and m.ore acquainted with them, to un-
derftand the mind and will of God, and be
making daily proficiency in the exad: know-
ledge of our duty.

♦ .2 Pet iii. 1 8. t Col. ii. 2.

One

Of Knowledge. 125

One thing more is neceflary to be added Serm.
here, that whereas knowledge in it felf, is V.
not properly fpeaking the fubjedl of an ex-
hortation, becaufe the mind is wholly paffive
in it, as every one may be convinced by expe-
rience ; what we do know, we cannot help
jknowing j and it has no dependance upon our
own choice ; very difagreeable truths, efpe-
cially in religious matters, force themfelves by
their evidence on the underftanding, and fome
there are in whom knowledge is fo for from
being commendable, that it greatly aggravates
their guilt, becaufe they detain the truth in
unrighteoufnefs, and are wicked in fpite of
the clearell conviction, to him that knoi^eth
to do good and doth it not^ to him it is Jin *,
The wifeft men, even the moft underftand-
ing chriftians, come far (hort in knowledge
pf the devils themfelves, who are fuppofed
to be incurably wicked, and fix'd in their ob-
ftinate rebellion againft God ; therefore the
meaning of the exhortation muft be, that we
fhould ftill ufe our own aftive endeavours
that we may grow in knowledge, for the pur~
pofes of ufefulnefs and goodnefs. Wifdom eii-^
ters into the heart by its being jirjl pleafant to
the foul J as Solomon fpeaks-f-, and we make it

* James iv, 17. f Prov. ii. 10.

-3 our

I 24 Of Knowledge,

Serm. our choice, as the moft precious treafure, pre-
V. ferring it to all the enjoyments of the earth ;
'when we ejleem the merchandize of it better
than the merchandize of Jilver^ and the gain
of it than fine gold. She is more precious tha?t
rubies^ and all things we can defire are not to be
ccmpard to her ■*. And when, therefore, we
liimmon all the powers of our fouls to attend
a diligent and impartial enquiry -, in this it is
that the virtue of knowledge confifts, and
this is the good difpofition and the commenda-
ble pradtice which God approves, and fo ne-
ceffary to attain the meafure of knowledge
which is profitable to religious purpofes, to the
practice, and to the growth of every virtue.

Secondly, another thing which mull be
underftood to be intended in this exhorta-
tion, is a difpofition to improve knowledge
to the proper practical ends of it. If ye hiow
thefe things (faith our Saviour to his difciples)
happy are ye if ye do them -f*. As light is-
pleafant to the eyes, fo is knowledge to the
mind ^ but virtue is perfected in action \ our
knowledge, therefore, is not to be mere ipe-
culation, to be dormant and unadive in the
mind, nor to be fought with that view, but
in order to ufe it to its true ends, that isj to

* Prov. ill. 14, 15. t Jo^^i xiii. 17.

pradife

Of Knowledge, 1 2 c

pradlife what we have difcovered to be our Serm.
duty. V.

But I propofed in the 2d place to confider
the reafonablenefs of our endeavouring to
attain knowledge^ and make daily progrefs in
it. And this is, in a great meafure, evident
from what has been already faid. If know-
ledge be abfolutely neceffary to our doing our
duty acceptably, then all the arguments which
prefs us to the one, die performing of our
duty, do alfo oblige us to the other ; that is,
to ufe our conftant iincere endeavours, that
we may underftand it. If our acceptance
with God, and our eternal falvatlon depends
on faith, and the fruits of it, virtue, tempe-
rance, patience, godlinefs, and charity, and none
of thefe can poffibly have a being, nor can we
grow in them, without knowledge, I don't
fee that a greater neceffity can be laid on any
thing. Itis true, the immediate moral obligation
that lies upon men, is to praclife what they
know, and the moil heinous kind of wickednefs
is to fin againft knowledge ; yet fince the
knowledge of the will of God is placed within
pur reach, and fince he has indued us with
capacities, and afforded us means in order to
attain it, there muft be. an obligation on us to
improve thofe capacities, and to ufe thofe

means

Of Knoidedge,
means with fincerity and diligence ; atnd to
offend thro' ignorance, which is the eifeft of
fupine negligence, ftupid inattention, and a
difaffedion to goodnefs, is very provoking ta

him.

But I hope I may ufe the apoffle's expref-«
fion in another cafe, I fpeak as to wije meriy
to men who have fome knowledge of their
duty, and who have it at heart by difcharging.
it faithfully to approve themfelves to God j
and, therefore, are not to be prefs'd to lay
ao-ain the very foundations of chriftianity, to
acquaint themfelves with the firft principles
of the oracles of God, the moft fundament
tal truths of religion, but rather to go on ta
perfection, to be making continual progrefs in
virtue, and in order to it, continual profi-
ciency in knov/ledge. To which purpoie I
propofe the following confiderations.

Firjl^ that this is the way to be preferv'd from
fnares, of which we are always in danger thro*
temptation and thedeceitfulnefs of fin. There
is not any thing a fincere chriffian is io foli^
citous about as maintaining his integrity, and
making a fuccefsful ftand againfl: all tempta-
tions, that he do not fall into fjch wickednefs'
as is inconiiftent v/ith fincerity and a good ftate'
towards God, and fo commit fin as to be its-

fervant.

Of Knowledge, 127

fervant. A multitude of occailons there are Serm.
whereby he may be mifled, a multitude of V.
infirmities which St. James calls the lujls of^^'^^^^^^
his own hearty by which he is in danger of
being drawn away and inticed. One of the
beft prefervatives from this is religious know-
ledge; to have the underftanding and the
memory ftored with divine Truths, fo as
readily to fuggeil what our duty is, what arc
the beft and moft powerful diffuafives from
the evil or omiffion of duty we are tempted
to. David fays, * he hid the word of God
in his heart that he ?night not fm : that is, he
had it treafured up in his underftanding, and
always in his remembrance, that it might be
produced for the direcftion of his life as every
circumftance required. This is the antidote
Solomon prefcribes againft enfnaring company,
and the pernicious influence of corrupt ex-
ample, than which nothing can be more dan-
gerous -f-. When wifdom enterethinto thine hearty
and knowledge is pie af ant to thy foul, difcretion
fiallpreferve thee, iinderjiandingjhallkeep thee^
to deliver thee from the way oj the evil man,
from the man that fpeaketh froward things.
And % My fon keep thy fathers command-
ment y and forfake not the law of thy mother^

* Pfalm cxix. ii. f Prov. ii. lo^ &c,
X Prov. vi. from vcrfe 20,

(improve

12 8 Of Knowledge,

Serm. (Improve diligently the means of education
V. and inftru6lion) /^ind them co?iti7iually upon

"^^""^T^ thine hearty and tie them about thy iiecky
(that is, let thy mind be filled with them,
and turn thy thoughts always to them as the
beft guide of thy ways.) When thou goejl, it
(the commandment thus fix'd in the heart,
with underflanding by inftrudlion and me-
ditation) fhall lead thee^ whe?i thou Jleepejl
it fiall keep thee^ and 'when thou awakeji it
Jhall talk with thee-, for the commajidment
is a lamp, and the law is lights and the reproofs
of inftruBion are the way of life to keep thee
from evil.

Secondly^ In proportion to the meafure of
our knowledge, fo is our ftedfaftnefs ^ if it is
of a rational kind. It is good to have the heart
eflablijhed with grace ^ and a great unhappinefs
■to be always in a w^avering and fludluating
condition of mind, ready to be driven by
every wind. The apoftle ^ compares the
ftate of thofe who are fo tofled to and fro,
to that of children ; and children they are,
becaufe of their fmall meafure of underfland-
ing. -f- Brethren be not children in tinder"
■jlanding ; howbeit in malice be you childreny
but in underflanding be men. It is much to

* Eph. iv. 14. t I Cor. xiv. 20.

be

Of Knowledge. 12^

be regretted that chriftians who have long pro- Serm*
feffed the chriftian faith, and one would think V.
made a confiderable proficiency in religion, ^^-''^v^
when, astheapoftlefays to tht Hebrews ^ for the
time and the advantages they enjoy'd, they
might have been teachers of others, yet fhould
be fhaken with every wind and eafily diverted
from their duty ^ or unftable as water, and
unrefolv'd in it. And one great reafon is,
that they have not taken due care to improve
their underftandings -, ftill like children, un-
ikilful in the word of righteoufnefs, not grown
men, who by reafon of ufe, have their fenfes
exercifed to difcern both good and evil.

thirdly, this unfteadinefs, together with
weaknefs of underftanding, which is one
caufe of it, renders men in a great meafure
unprofitable to the world and to the church.
There is not any thing a chriftian fhould have
more at heart, that is more worthy of his
character and the temper which his profeffion
requires, than to promote the common edifi-
cation of the body of Chrlft, of which he
is a member, and to the interefts whereof he
is indifpenfably bound to have always a fa-
cred regard. And that this may be efifefted,
adding knowledge to our faith and virtue
is the beft expedient, as is plain from the

Vol. IL K texts

ijo Of K7i0'wledge,

Serm. texts jiift now cited *, in both which paflages
V. the apoille is treating of the church, or the whole

^''"^'''^ number of Chrift's followers, as a coUediive bo-
dy 'y of the good offices which every chriflian
fhould contribute for its edification, and the care
all ought to take for avoiding every thing
whereby it may be hindered : and there is
not any thing which will be more effedlual
for promoting our ufefulnefs than the encreafe
of our knowledge. One great occaiion of
the divilions among the primitive chriftians,
was, the weakneis of underftanding which
remained in many of them. I don't fay it
was fo much the criminal caufe of their dif-
fentions and animolities as uncharitablenefs
was, for they ought to have borne with each
other's infirmities; but the occafion it was,
whilft fome were fo weak as not to under-
fland the nature and extent of their chriflian
liberty, and others treated them with too
much contempt on that account, hence
arofeftrifes, andmutual cenfuring and judging
one another, which it's true ought to have
been prevented by charity the bond of perfeB-
nefs^ but at the fame time might have been
in a great meafure prevented by a greater de-
gree of knowledge. And as thus the weak-
* Eph. iv. and i Cor. xiv.

nefs

Of Knowledge. 13 1

nefs of chriftians in underftandlng is hurtful Serm.
to the church in general, and obftrudts their
ufefulnefs to others. So,

In the next place, it is the unhappy occa-
fion of much difcomfort and perplexity to
themfelves. It produces endlefs fcruples, and
fome degrees of fuperftition^ imagining things
to be good and evil, which really are neither,
and placing religion in points wherein it does
not confift. How difficult is it for a man
who has very narrow notions about the
lawfulnefs of things, and weakly fancies that
to be either injoin'd or forbidden by the di-
vine law, which is of no moment at all, which
commendeth us not to God, neither if we do
it are we the better^ nor if we forbear are we
the worje -, how difficult, I fay, is it for him
to preferve an uninterrupted ferenityand com-
fort in the approbation of his own mind, and
according to the apoftle's expreffion, to be fo
happy as not to condemn himfelf in the thijig
that he alloweth ? Againft all thefe evils and
inconveniencies, an increafe of true religious
knowledge would be a good remedy. It
would Ihew men the right way, make them
ufeful in inftrudling and directing others, and
enable them to go on fteadily with confi-
dence and refolution, according to our Sa-

KL 3. viour's

1^2 Of Knowledge.

Serm. viour's fimilitude, which he applies to fome-
V. what a different purpofe *, If any ma?i "walk
in the day he jliimbleth not^ becaiife he feeth
the light of this world-, but if he walk in the
niofit he flumbleth becaiife he hath no light
in hi?n. In fine, by all the necefTity that lies
upon us to go on to perfeftion in holinefs, to
a thorough habitual purity, and uprightnefs
of mind, refembling the original fan(5lity of
the divine nature, to an univerfal righteouf-
iiefs and goodnefs, to an eftabliihed firmnefs
and conflancy in the chriftian profeffion and
prad:ice, to a prevailing integrity of intention,
which ihall direct the whole tenor of our
life and ad:ions, and to fuch confirm'd ha-
bits of religious virtue as fliall make good
works, the proper fruits of them, pleafant,
eafy, and in Ibme fenfe natural 3 I fay, by
all the necefTity that lies upon us to go on to
perfed:ion in holinefs, we are urged to a per-
fevering diligence that we may grow in know-
ledge, as the true and regular foundation of
it ; to follow on to hiow the Lord^ as the pro-
phet ipeaks "f-, Then JJ:all we know him.
Without this we may grow in the delufions
and' vanity of enthufiafm, we may grow in

f John xi. 9, 10. f Hof. vi. 3.

fu-

Of Knowledge, 1 3 3

iiiperftitlon, in prefumptuous confidence, we Serm.
may embolden ourfelves, and edify one ano-'^^''"^
ther in fin, for St. Faul fpeaks of fuch edifi-
cation ■*, but we cannot grow in zeal and
pure religion. I fliall conclude this head with
the excellent v/ords of Solomon^ which fliow
the great advantage of religious knowledge y.
My Son eat thou honey becaufe it is good^ and
the honev-co7J7b which is Jweet to thy tafte, Jo
jhall the knowledge of wijdom be to thy foid^
when thou haft found it thej'e fiall be a re-
ward^ and thy expeBation Jhall not be cut

off-

I am in the Third place to propofe fome
directions for our attaining ufeful and falutaiy
knowledge 3 and the frft is, a high efteem of
it. If it be pleafant to our fouls, if we have
a juft fenfe of its excellency, and thus our af-
fections are captivated to it ; it is the befi: pre-
paration of mind we can have for this moil
important acquifition, Solomon, therefore, in
the beginning of his book oiProverbs enlarges
fo much on the dignity and excellence of
v/ifdom, that he may engage men to fall in
love with it, and that from fo juft a princi-
ple they may be determined to the conftant

* I Cor. viii. JO. t Prov. xxiv. 13, 14.

K 3 and

134* ^f Knowledge,

Serm. and diligent purfuit of it. He would have
V. us above all things Iblicitous to acquire the
^"''"^^''^ knowledge of the holy j to regard the riches,
honours, and every kind of fenfible enjoy-
rnent, as but trifles in comparifon. He re-
prefents wifdom as the principal thing; its-
inftrudions are right ; they have an innate
beauty and reditude, a tranfcendant worth
which commands the approbation and re-
fped: of every attentive intelligent being;
there is a dignity in them which whenever
we turn our thoughts to it, ftrikes the mind
with veneration and efteem. Other things
which poiTefs the aireftions of carnal and
worldly men when fet againft it, appear to
be of no worth at all. The merchandize of
filver, the gain of gold, and the price of rubies,
or indeed whatever we can defire in this
world, is but low and mean, does not fill the
capacity of the foul, nor fatisfy its large de-
fires, and is but of a perifhing nature and mo-
mentary duration. When men are got tho-
roughly into this way of thinking (and a fe-
rious attention will not fail of bringing them
to it) and when the love of wifdom is the
ruling aflfecStion in the foul, thofe things which
to fordid, earthly and fenfual fpirits, appear
myfterious, will become familiar; or what

Others

Of Knowledge. 13^

others look on with indifference and negleft, Serm.
they will fee a real, a tranfcendent beauty V.
and glory in ; a hunger and thirft after it, ^^-^^^^^^
an ardent delire to this moil amiable form,
will overcome all difficulties ; and wifdom
will be found of them that thus feek her early,
and with the moil earneft intention of mind ;
* through defire a man having feparated him-
felf feeketh and intermeddleth with all wifdom.
In purfuance of this.

Secondly y let us ufe the means of attaining
knowledge with great diligence and care.
There is no other way to prove our fincerity
and our love of wifdom. Let a man profefs
what he will, we ihall never believe him to
be intent upon obtaining any end, whilft he
negledls the means which he knows, and has
the opportunity of ufing. Let us, therefore,
labour for it affiduoufly, and as fob expreifes
the longing defire and folicitude of the mife-
rable for the grave, dig for it as for hid
treafitres. Now, the principal means to us
chriftians are the fcriptures, in which God,
has given a compleat revelation of his will,
and them we ought conflantly to fearch.
The Pfalmijl has given us an excellent exam-

* Prov. xviii. i.

K 4 ple;^

1 3 6 Of Kjiowledge,

Serm. pie, he meditated in the law of God, day and
V. night ; he ftudied it with care, and to that

^"^^^""^"^ and his pradlifing what it enjoins, he attri-
buted all his attainments in wifdom. ^ 0 !
how I love thy laWy it is my meditation all
the day. Thou thro' thy commajidments haji
made me wifer than mine enefnies^ for they
are ever with me, I have more underftajid-
trig than all my teachers^ for thy tefti?no?iies
are my jneditation, I underfland more than
the ancients^ becaufe I keep thy precepts.
And again, -f* Howfweet are tloy words to my
tajie ? yea fweeter than honey to my mouth,.
Through thy precepts I get underjianding.
That revelation which David enjoyed the
advantages of, though imperfefl: in compa^.
rifon of the later and better one God has
vouchsafed to us in thefe laft ages of the
world, by his Son, the moft excellent mef-
I'eneer from heaven, who has declared the
Father and his will to mankind, yet was fo
inftruffive to him, that we fee he fpeaks of
it as matter of his higheft delight. It is of
the fame fcripture St. Paid fpeaks, when he
fays, % that Timothy yr^?;;; a child had known
the holy fcriptureSy which were able to 7nake

* Pfal. cxix. 97. •\ Ibid, yerfe 103.
;[: 2 Tim. iii. 15,

him

Of Knowledge, i^y

him wife unto falvation. Much more is Serm.
the New Teftament the do6lrine of Chrift, V.
which himfelf calls, a fountain of living ^-^^^'*^-^
water ^ our fure guide to all neceflary truths
and he who fearches and enquires into it care-
fully, and without prejudice, fliall have that
falutary knowledge which fliall be a well of
water in hi?n jpringing up to everlafuig
life.

But, thirdly, it is above all things necef-
fary, that we ufe the means of knowledge,
and particularly the laft mentioned, namely,
that we fearch the holy fcriptures without
prejudice and prepoffeffion. If we fufFer our
minds to be under any bias, and corrupt incli-
nations, or worldly interefls to get into our
religious counfels, andinfluence ourenquiries;
or if we give up ourfelves implicitly to the di-
redion of human authority, in matters of faidi
and confcience, this is not the way to attain
to the knowledge of truth, but to imbibe
error, to be overwhelmed with thick dark^
nefs, and to run into fuperftition and a con-
tentious party-zeal, inftead of rational piety,
meeknefs and charity, which are pure and
undefiled religion before God the Father, And,
befides an unprejudiced fearch of the fcrip-
tures, after the example of the generous

Bereans^

138 Of Knowledge,

Serm. BereanSy fo highly applauded by St. Paiil^
V. every man ought to attend to the candle of the
Lord within him \ I mean, thofe original no-
tices of truth, of the divine perfeflions, and
the elTential differences of moral good and
evil, which are deeply engraven on our
minds. Thefe are the ftandards by which all
pretences to divine revelation are to be tried,
and nothing can be reafonably embraced as a
dodlrine from God which contradid:s them,
there being no evidence of any heavenly com-
miffion to teach religious truth equal to that
irrefiftible evidence which the light of nature
gives us of thole iirft principles of reafon and
natural religion. If this rule had been duly
confidered, men could not have been led by
any authority whatfoever to embrace fuch ab-
furdities as tranfubftantiation, and that finners
may make atonement for their fins by vo-
luntary fufferings and fuperftitious external
devotions.

Lafll)\ the beft means of attaining to re-
ligious knowledge, is, doing what we know
to be the will of God. The efficacy and fuc-
cefs of this means refts upon the promife of
c;.]r Saviour, * If any man unll do his (God's

* To. vli. 17.

will)

Of Knowledge, i:»o

will,) he Jhall know the doctrine which is ij/'Serm.
God', not that he iliall be infallible in all V.
points, or fet above the poflibility of error or
ignorance in matters of religion; but he
fhall certainly know what is abiblutely necef-
fary to be known, and be preferv'd from per-
nicious miftakes. But this is the fatal caufe
of unbelief, either of the v/hole gofpel doc-
trine, or feme of its moft important articles
which have the moft dired: and immediate in-
fluence on pradlice, this, I fay, is the caufe
of fuch unbelief, and of condemnation for it,
that light is come into the worlds and men
love darknefs rather than lights becaiife their
deeds are eviL The greateft hinderance of
men's attaining the knowledge of the truth
in matters of religion, is a vicious dilpofition ;
the prevalence of evil habits and ftrong pre-
dominant lufts and paffions, which blind thei-
underftandings. Above all others, the fcor.
ner, tho' he take fome pains in feeking wif.
dom, fhall not find it -, and the fenfual de-
bauched man cannot difcern thethin2;s of God,
which are fpiritually difcerned ; but if the
eye of the mind be fingle, not vitiated with
corrupt affedlions, with the love of the world,
and the things of the world, the whole man
13 full of light 5 for as the natural eye is fitted

to

1 4 o Of Knowledge,

Serm. to difcern light and colours, and the ear per-
V* ceive founds, fo the upright unbiaffed judg-
ment difcovers the dodrines of truth ; they
are an objedl connatural to it, and our Saviour
tells us, that hisfieep^ that is, his true dif-
ciples, who are fmcerely difpofed to follow
him, know his 'voice^ and can diftinguifh be-
tween it and the voice of ftrangers ; that is,
the voice of error. I conclude with that gra-
cious declaration God has made in favour of
his upright fervants, "* The Jeer et of the Lord
is with them that fear him^ and he will
Jloew them his covenant,

* Pf. XXV. 14.

S E R-

( HI )

SERMON VI,

Of Temperance.

2 Pet. i. 6.

'Afid to Knowledge y Temperance,-

ALL men who have had any juft fenfe Serm,
of morality and religion, whether by VL
the light of nature, or by pofitive ^^^-^^
inftitution, have numbered temperance among
the moft neceflary virtues 5 by which they
underftand fuch a due government of our ap-
petites and paffions, as that we may not be
led by them into thofe exceffes which are un- '
becoming the dignity of our reafonabie na-
ture, or which may interfere with our duty
in any other refpe6t.

Every one is fenfible that man is a com-
pounded being, made up not only of the grofs
corporeal part, which we call our own body,
by the organs whereof, we perceive other ob-
jeds about us, and which is moved accordingto

the

I42 Of Te??ipera?ice ,

Serm. the direftion of the mind 5 but there is alfo
VI. in our conftitution an inward felf-confcious

^^^■"^^'^^ principle, indued v/ith underftanding and
other powers, which will not admit of matter
or any of its qualities into the idea of them :
Wefindinourfelves a great variety of capacities
and affetStions which have very different ten-
dencies, fuch as, reafoHy a power of perceiv-
ing and inveftigating truth, of comparing
thino-s in order to difcover their various rela-
tions, connection, and dependencies, their
agreement ordifagreement. We have liberty^
a power of chufing or determining ourfelves^
we have appetites, which incline us to fenfible
obieds fuitable to the body, or the prefent
animal ftate ; affedlions to other beings, ac-
cording to the qualities or motives of affec-
tion which are apprehended to be in them.
And Conjcience^ a power of judging our-
felves, our own dilpofidons and adions ac-
cording to the differences of moral good and
evil, which our minds as neceffarily perceive
as we diflinguifli light and darknefs by our
eyes, or fweet and bitter by our tafte.

Since there is fuch a variety in our compo-
fition, there muft be fome government, elfe
there can be no harmony, nor, indeed, happi-
nefs. It cannot be that every power fliould

exert

Of Temperance, 1^3

exert itfelf to the full, and every afFedion and Serm.
inclination be gratified without reftraint ; for VI.
theymufi: neceffarily interfere, as their ten den- ^"^'■^'''■^
cies in fome inftances are diredlly oppofite to
each other. Now, it is impoffible for any one
who attends to his own frame not to be con-
vinced, that reafon and confcience ought
to rule in him ; thefe are the powers which
are fitted to have authority and to controul
the inferior appetites and paffions ^ then all
things move in their proper fpheres and the
ends of our being are regularly purfued.
Other animals who have the fame appetites,
and the fame pleafure of the external fenfes,
without any moral capacities, purfue thofe
gratifications without reftraint and without
reproach. But mankind are univerfally con-
fcious of a higher principle and a higher rule
of adtion, and that a licentious indulgence of
their appetites is unworthy of the prerogatives
of their nature , for fcarcely are any of them
fo abandoned as not to be afliamed of it, and
affedl to conceal it, as contrary to honefty and
decency.

It is from this origin, that the moralifts
very rationally deduce the obligation of tem-
perance, or fobriety, which in its utmoft la-
titude, and according to the moft compre-

henfive

1 4 /J. Of Temperance,

Serm. henfive divilion of the vertues, takes in the
VI. orovernment of all our felfifli afFed:ions and
paffions j it includes humility, modefty,
chaftity, and what is more ftridlly calfd tem-
perance or moderation in the defire, and in
the ufe of meat and drink. There is no one
fo ignorant or fo ftupidly vicious as not to ac-
knowledge, if he confiders at all, that it is
excellent and praife-worthy for a man in all
thefe inftances mentioned to preferve the fu-
periority and freedom of his own mind, to
have the dominion over his lower affedtionsand
paffions, or to fpeak in the language of the
fcripture, to follow the diredlion of the Law
in the mind^ rather than that of the members ;
or of the fpirit, rather than that of the
fefJj^ and its lufs ichich war againjl the
JhuL

It would feem reafonable in this text to un-
derftand temperance in a large extent, be-
caufe the apoftle here gives an abridgment of
•pradical chriftianity, of which the govern-
ment of all our fenfual affeffions and paffions
is an important part, not contain'd in any
other branch of our duty which he mentions;
only, that reftraining the fear of man which
brings a fnare^ is imported in virtue, or re-
ligious fortitude \ and patience implies fup-

preffiing

Of Temperance. \a^

preffing immoderate forrow and dejeftion of Serm.
niind on account of the calamities of life ; but
th€ due regulation of our deiires towards out-
ward enjoyments in the whole compafe of
them, which is a very comprehenfive'chriftian
virtue, feem^s to be by the apoftle compre-
hended in temperance. I fhall, therefore,
endeavour, in the jirji place, to explain this
virtue \ and then propofe fome motives to
the practice of it, thefe eipecially, which are
infifted on in the gofpel.

The virtue itfelf, and w^hcrein it confifts^
will be eafily underftood by any one who at-
tends to the prefent conftitution of human
nature and what our experience will obvioufly
fuggeft to us. The Author of our being has
planted in us defires towards thofe objedis
which are neceffary to the prefer vation and
conveniency of life, and paffions which ex-
cite us to fuch adiion as is ufeful for our own
fafety ; and herein his wifdom and good-
nefs appears, making provifion for the con*
tinuance, the comfort, and all the purpcfes of
our exiflence in this world. But, as the
highefl ends of our being are not confined to
tlie prefent ftate, and the fame wife Creator
has indued us with nobler powers and affec-
tipns, by which we are determined to the

Vol. II, L purfuit

146 Of Temperance,

Serm. purfuit of more excellent objefts, wherein oUr*
VI . true perfedion and happinefs coniifts ; it is
plain thefe inferior appetites were ordained to
be in fubjedion to reafon, and to be gratified
within fuch limits as to be confiftent with fu-
perior enjoyments, and with the proper exer-^
tion of fuperior powers. What St. Jaj7ies
teaches us on this fubjedt is very evident,
* that every man is tempted when he is drawn
away of his own lufi and enticed \ for when
lufi conceiveth it bringeth foj'th fin. The
tendency of the carnal mind is to debauchery
and luxury, the exceffee diredtly contrary to
the virtue of temperance, and therefore, the
fenfual afFedtions ought to be always fo re-
flrained as to avoid thofe extremes. Not
only fo, but all thofe immoderate cares, even
about lawful enjoyments, which diffipate the
vigour of the mind, which diftrad: and per-
plex, or any way render it unfit for its duty,
or for that temper which it ought to have in
expectation of Chrift's coming to judgment ;
for ' thus our Saviour warns his difciples,
-j- Take heed lefi at any time your hearts be
overcharged with fiirfeitijig and drujikennefs ^
and cares of this life^ and fo that day come
upon you unawares,

* James i. 14, 15 f Luke xxi. 34.

To

Of Temperance. 147

To confider this fubjed: a little more parti- Serm.
cularly ; in thcjitji place, it is plain, that fo- VI*
briety, or temperance, does not require the
rooting out, or an obftinate refufal to fatisfy
or comply with the original appetites of na-
ture. Such an attempt, in itlelf an apparent
abfurdity, fo far from having any virtue in it,
would be a rebellion againft the law of our
creation, and an endeavour to deftroy the
work of God. The correfpondent relation
between appetites and objefts is as much a part
of the divine conftitution, and as clearly ihows
theufetobe made of thofe objedlsjas any other
relations of things in the frame of nature fhew
the wifdom of God and the purpofes they
were made for. It is evident likewife, that
the firft motions of natural appetite toward its
proper objects are not criminal. Who can fay
it is a fin for a man to hunger or thirft, that
is, to defire the objedls which tliefe appetites
determine him to ? and if thefe be what St.
James means by the conceptions of lujl^ in
the place already referred to, they certainly
are not fmful, though they may be the inlets
and occafions of fm or temptations. I fay,
they are not iinful, for they are the necefTary
rciult of our conftitution, and they prevent
all deliberation and confent of the mind, with-

L z out

148 Of Temperance,

Serm. out which there can be no fin. God will
VI. not impute that to any man as guilt, which
he could not poffibly avoid, and in which he
did not a6l voluntarily.

But, Secondly y on the other hand, tempe-
rance requires fuch a regulation and reftraint
of our defires towards fenfible objedls, or the
pleafure of the external fenfes, that they fhall
net poffefs that room in our efteem and af-
feftions which is due to things of vaftly greater
excellence and value. They are not our
chief good, nor ever ought to be defired and
purfued as fuch. The foul of man was made
for higher enjoyments, the favour of God, the
feeing of his face in righteoifnefs^ fo con-
templating his moral perfections as to be
transformed into the likenefs of them ; thefe
alone can fill up its vaft capacity, are an ob-
jedl fuitable to its noble powers, an happinefs
adequate to its large defires and endlefs dura-
tion. Yet fo degenerate are the fpirits of fome
men become, thro' inconfideration and a
ftupid indulgence of their fenfual appetites,
that, as the fcripture ipeaks, they are alto-
gether fefiy like natural brute beajhy accord-
ing to the expreflion of the apoftles St. Peter
and St. Jude, having loft all relifli of thofe

in-

Of Temperance. 149

infinitely fuperior objeds for the enjoyment of Serm.
which the Author of nature intended them. VI.
The apoftle Paid fpeaks of fome, and even
of thofe who made a religious profefhon, and
pretended great zeal for it, whofe god is their
belly *: probably of the fame perfons it is that
he fays, ^ that they ferve not our Lord Je-
fus Chrijiy but their own bellies. That is,
whatever refpedt they might profefs for chri-
ftianity, whether they were of the principles
and way of the gnojlics, or the falfe apoftles
who contended for the neceffity of circum-
cifion and the Jewifh ceremonies ; at bottom,
their defign was only to draw difciples after
them, to make gain of their pretended god-
linefs, and to live voluptuoufly. But, what a
monftrous appearance does fuch a creature
make in the univerfe ? and how is the order
of nature revers'd in a man in whom the fen-
fual afFedlions are uppermoft, and the objed:s
of them got into the place of God, to poffefs
the fupremacy of the heart, to be fuperlatively
loved and adored, and all things, even con-
fcience itfelf, facrificed to their fervice ?

But it is very hard to fix a conviftion of
this guilt upon men, and fuch is the deceii-
fulnefs of fm, few will be fenfible of it though

* Phil. iii. 19. t Rom. xvi. i8.

L 3 Uiey

i^o Of Temperance,

Serm. they are really guilty. The true teft to which
VI. they Ihould bring their tempers and difpofi-
tions, is, their pradice. Temperance forbids
exceffes of fenfuality, debaucheries and riotous
living, fuch as the apoftle fpeaks of*, when
he defcribes the way and the will of the
Gentiles, by walking in lafciviozifnefs^ lujls^
excefs of wine y revellings^ banquetings, Thefe
things need not be particularly mentioned,
every one knows what are the extremes of
the lujis of iincleannefs^ luxury^ gluttony and
drunkennefs^ againft which the fcripture fo of-
ten warns chriftians, and aflures them, that
for the fake of fuch things the wrath of God
Cometh on the children of difobedience ; particu-
larly, it forbids fuch an immoderate ufc of
fenfual enjoyments, and fuch an habitual in-
dulgence of fenfual defires to weaken the
powers of the mind, and indiipofe them for
their proper fundtions.' That this is the efFed:
of luxury and intemperance daily experience
fhews ', the depriving men of the ufe of their
reafon, by traniporting them into madnefs, or
linking them into a brutifh ftupidity, is a grofs
inftance, moft reproachful to human nature -,
and yet to fuch a height of wickednefs are
fome arrived, as to make a mock of that fcan-

* I Pet. iv. 3.

Of Temperance. ij-l

dalous fin, to confider it as a matter of indif- Serm.
ference or even innocence in themfelves, to
divert themfelves with beaftly fymptoms of it
in others, and glory in their ability to out-do
their companions in excefs, which is indeed
to glory in their JJjame, But the prophet de-
nounces a woe to them who are mighty to
drink wine^ and men ofjirength to mingle Jirong
drink *. Temperance not only forbids all ex-
ceiTes of this kind, but requires fuch an ha-
bitual moderation, that the freedom of the
mind may be preferved, its powers in a con-
ftant readincfs for better, even for rational
and virtuous exercifes, and that it may have a
tafte for intelle(5lual and moral pleafures. The
natural and neceffary efFe6l of a cuftomary
indulgence to carnal defires is a coniirm'd ha-i-
bit, which increafes the defire fo as it prevails
againft better inclinations ; and then expe-
rience fhews the truth of what the apoftle
teaches, that fejljly lujis war againjl the foul -y
they tend to enervate its powers, impair its
liberty, and bring it into bo?idage. How often
do we fee men, otherwife virtuous and well
difpofed, by accuftoming themfelves to grati-
fications which may be efteemed innocent, at
leaft not vicious, get into fuch an habit, that

^ Ifa. V. 23.

L 4. . they

1^2 ^ Of Temperance,

Serm. they cannot be eafy> nor enjoy the mfelves
^I- without the ufual entertainment at the re-
turning feafon, even though the interefts of
virtue and religion, or the moft important
affairs of Hfe call them to be otherwife em-
ployed ? nay, and the health, as v^ell as the
heart, is overcharged v^ithfurfeiting, the pow-
ers of nature are overloaded w^ith fenfuai en-
joyments, and indifpofed for their proper
functions, which certainly is the eiFed: and
fign of intemperance; an offence againfl na-
ture, which wifely appointed nourifliment to
repair the daily wafles of the body, and pre-
ferve its organs in an aptnefs to minifter to the
proper ofHces of life. To eat and drink ha-
bitually without a view and fubordination to
the proper ends, is to be guilty of intempe-
rance* It is not to eat and drink, as the apoflle
diredls, to the glory of God^ that is, to the
purpofes of religion and virtue. Solomon pro-
nounces a land happy, when pri?ices eat in
due feafon for Jlrength, and not for drunken-^
vefs or liixu7'y ■*; and the virtue is the fame
in all flations of life : but it is yet more cri-
minal to eat and drink, or indulge any fen-
fuai appetite, fo as to impair health, to ren-
der the body dull and inaftive, inftead of pre-

* ^cflef. X. 17.

ferving

Of T^emperance, i^j

lervlng It in a condition for honeft induftiy, Serm.
and for virtuous and ufeful employments.

To conclude this explication, I obferve,
that fobriety, as all other virtues, is feated in
the mind. The appetites take their rife from
the body, but the regulating and reftraining
them belongs to the higher faculties of the
foul. It is in the fuperiority of the foul in its
freedom, and in the dominion of reafon and
confcience over the lower defires and paffions
that the virtue chiefly confifls. Still I know
not how it comes to pafs, though the other
branches of religion are acknowleged to lie
in the heart, a man, for inftance, is not ac-
counted pious for mere external a6ls of devo-
tion, without fuppofing him inwardly a fearer
of God, yet he paffes for fober and temperate
hy the mere outward regularity of his life,
and by an abftinence from the groffer adts of
debaucherv and fenfual wickednefs in his con-
verfation. Let us not however fo judge of
ourfelves, but principally and with the greateft
exadnefs obferve the inward difpofitions of
our minds. If a man by any outward necef-
iity, or by a regard to worldly coniiderations,
is led to preferve an outward decorum in his
behaviour, and to abftain from diffolute and
vicious courfes, yet unlefs his afl^eftions be fet

not

154 ^f Temperance.

Serm. not on things on the earthy not on the plea-
VI. fures and cares of life, but the thmgs above^
on holinefs, on the perfection of righteoufnefs
and innocence in the heavenly ftate, unlefs, I
fay, it be fo, he has not attained to the chri-
ftian virtue of temperance 3 in order to which
it is neceiTary that we mortify the deeds of the
body^ and crucify the flejh with its lujis and
affections. Some indeed have run into the
extream of voluntary feverities, fallings and
abftinences, with other things of like nature,
in which they place religion, which, as the
apoftie fays *, have indeed a Jhew oj wifdont
and humility^ and negleBing the body -^ but
the error lies in a fond imagination that fuch
uncommanded aufterities pleafe God, and
make atonement for fin : whereas he is a mofi:
beneficent Being, who delights in the happi-
nefs of his creatures, efpecially in the profpe-
rity of his fervants ; he impofes no arbitrary
hardfliips upon them, nor requires them to
impofe any upon themfelves, or to exercife
any difcipline over their bodies with their ap-
petites and paflions, but fuch only as may
minifl:er to the purpofes of virtue, which is
their greatefl: felicity. He allows them the
freeufe of his creatures, which the fcriptur©

* Col. ii. 23,

declares

Of Temperance, i rr

declares to be all good^ arid none of them to be Serm,
refufed^ if received with tha?2kf giving^ and
improved to good ends^ preferving ftill a good
and ingenuous temper of mind, with vigo-
rous afFed;ions to the beft objedts, and not
brought under the power of any thing in this
world.

I come now in the fecond place to propofe
fome motives to fobriety and temperance 5 and
tho' what I intend chiefly to infift upon, are
thofe conliderations which the gofpel con-
tains, yet we ought not to pafs over the argu-
ments which reafon itfelf fuggefts. Indeed
the infpired writers themfelves do not negledt
them; the apoftle St. Paul "^ exhorts chriftians
to think on whatever thijigs are true^ and pure y
and honejl^ and lovely^ and of good report^ if
there be any virtue^ and if there be any praife^
which in eflre(5l is an appeal to the common
fenfe of mankind concerning the amiablenefs
and excellence of virtue. This particular
virtue of temperance ftands upon the fame
foot with the reft, and is like them recom-
mended by its own native beauty and intrinfic
worth, which at firft ftrikes any mind which
attends to it. It is impoffible for any one,

f Phil. iv. 8.

upon

15^ Of 'Temperance.

Serm. upon a deliberate comparifon, not to acknow-
VI. ledge in his heart, that the fober man is more
'excellent than his neighbour who is intempe-
rate ? that it is a more lovely character and more
worthy of the human nature to have the rule
over one's own fpirit, to keep a fteady difci-
pline over the appetites and paffions, and have
them in due fubjection, which fpreads a de-
cency and regularity over the whole behaviour,
and preferves si man always in a preparation
for the moft important affairs, and all the
proper offices of a religious, virtuous, and fo-
cial life ; that this, I fay, is a more lovely cha-
rafter than to live in luxury and carnal plea-
fures, and fo to be dead while one lives, as the
apoftle fpeaks. We look down with contempt
on the brutal kinds which have no higher
principles of adlion than appetites, and there-
fore indulge them without any reproach. But
is it not melancholy to fee men voluntarily
turn themfelves into iiatural brute beajlsy ac-
cording to St. Jude's expreffion, to fee the
glory of humanity fo difmally reverfed, that
the beafl rules over the man, and the under-
ilanding no otherwife ufed than if it was
made for no other purpofe than to be a Have
to the appetites and paffions, and to ferve
them ? One v/ould think that a juft refent-

m.ent

Of Temperance. jj7

ment of fuch indignity to the honour of their Serm.
fpecies, and a regard to the prerogatives of VI.
their being, might roufe the moft vokiptuous
of mankind out of their reproachful ftupidity,
that it might engage them to fliake off the in-
glorious yoke, and rellore the fovereignty of
reafon, which is their true glory.

Befides, intemperance naturally tends to
make life not only mean and contemptible,
but miferable. Perhaps vicious meti will
not be convinced that they deprive them-
felves of the trueft and moil fubftantial plea-
fures, thofe of the mind, which arife from.
the practice of virtue and the approbation of
confcience. But, this at leaft one would think
fhould affect them, that their vices are accom-
panied with many outward inconveniencies,
that they bring on mortal difeafes, grievous
pains and fufferings, poverty and difgrace in
this world ; fo that upon a fair computation
of the lofs and gain of temperance and intem-
perance, judgment muft be given for the for-
mer j and it will appear that to live foberly, is
the way to live happily, even abftradling from
the confideration of a future flate. Solcmo?i in
the book oi Proverbs^ among many other ufe-
ful obfervations on human life, infifts largely
ou, the unhappy prefent effect of debauchery ;

he

158 Of Tempef-ance.

Serm. he fays *, The end of it is bitter as %vorniwood^
V^I- and fharp as a two-edged fword ^ that the
feet oftheprofitiitego down to death, and her
Jleps take hold o?i helL Therefore he af-
fedlionately warns fimple men, as he calls
them, to avoid fuch wickednefs, left they
give their honour to others, and their years to
the criiel, lejl Jlrangers be filled with their
wealth, and their labours be in the houfe of
firangers, and they mourn at lafi, when their
fcfj and body are confumed. And "f* he repre-
fents the fottilh infatuated debauchee going
on in the way of temptation, as an ox goeth
to the (laughter, or a fool to the correciion of
the fiocks : till a dart flrike th^o his liver.
As a bird hafteth to the fnare, and knoweth not
that it is for his life. Therefore, fays he,
hearken to me, O I ye children, and attejid to
the words of my mouth ; let 7iot thine heart de-
cline to her ways, go 7iot aflray in her paths ^
for Jhe hath cafi down 7nany wounded, yea
manyjlrong men have been fiai?i by her. Her
houfe is the way to hell, going down to the
chambers of death. Of intemperance in the
ftrider fenfe that author thus fpeaks, and
in a lively manner thus defcribes its un-
happy effeftsll, Who hath woe? Who hath

* Prov. V. 4. t Ib« vii. 22, || Ib.xxiii. 29.

for^

Of T^emperance, i^p

Jhrow ? Who hath contention ? Who hath l?ai-[SERM.
Sling ? Who hath wounds without caufe ? Who VI.
hath rednefs of eyes ? They that tarry long at
the wine^ that go to feek mixd wine ; look not
thou upon the wine when it is red^ when it
giveth its colour in the cup^ when it moveth
itfelf aright ; at the lafi it biteth like a fer-
pent^ andftingeth like an adder. Befides, fuch
fenfual exceffes deftroy the very end of them,
and mar that pleafure they are intended to
yield. Men, by an habitual immoderate in-
dulgence of their appetites may increafe the
uneafinefs of delire, which is itfelf an unhap-
pinefs; but they abate rather than increafe the
fatisfadiion which arifes from fenfible enjoy-
ments, which comes purer and ftronger, as
well as with more innocence, to the tempe-
rate perfon, whole appetite is not palled by
an immoderate fruition. Such arguments,
and many more, reafon and experience will
fuggeft to any attentive perfon.

But, I intended principally to infift on
thefe confiderations which are contained in
the gofpel. It deferves the ferious attention
of chriftians, that the bleifed Author of our
religion himfelf,and his apoftles after him, very
frequently and earneftly inculcate this virtue.

Our
8

i6o Oj Tanperance,

Serm, Our Saviour in his parables and other dif-
courfes, often {hews men the abfolute ne-
ceffity of reftraining and governing their ap-
petites and defire of prefent enjoyments, that
they may e?iter into his kijigdom^ that they
may be his approved faithful fubjecls and fer-
vants, and be intitled to the final reward he
has promifed. This is in effect what we
are to underftand by felf-denial, which he re-
commends by the figurative expreffions of
plucking out the eye^ and cutting off the handy
and other fuch reprefentations of our duty,
which import offering violence to ourfelves ;
but really mean the virtue of temperance,
curbing our inclinations, peremptorily re^
fuling to comply with thole which are vi-
cious, and fo retrenching our affections to
lawful things, that they may not grow ex-
orbitant, and miflead us into evil: I fay, they
really mean the virtue of temperance defcribed
in a way which is accommodated to the cor-
rupt ftate of mankind, in which prevailing
ill cuftoms and habits of fenfuality have ren-
dered reformation fo difficult, that it is aptly
expreffed by crucifyi?ig the fiejloy with the
lujls and affeBions thereof. The apoftles like-
wife urge temperance on chriftians with great
cameftnefs. They denounce the wrath and

Judgment

Of Temperance, i(j£

judgments of God againft intemperance, as Serm.
well as other ims, and tells us, that * ^^2//- VI.
terersy fornicators and drunkards^ no more
than the idolaters and the \xvi]v&, Jhall not in-
herit the kijjgdcm of God-, that if -j- we live
after the fiejlo we Jl:all die ; and, for the juke
fffuch crimes, the wrath oj God cometh on the
children of || difobedience, or of unbelief.
Thefe vices, therefore, are a dired: rebellion
againft the gofpel, and will be puniihed as
fuch. They are the works of the Gentiles,
or of the world that lieth in wickednefs ; and
when chriftians are guilty of them they in-
volve themfelves in the jfin and condemnation
of unbelievers 3 /^r that when light is come
into the world, they loved darknefs rather than
tty becaufe their deeds are evil.

Let it never enter into our thoughts, that
great profeffions of refped to him and zeal
for his truth, will pleafe cur Lord Jefus Chrift,
or pretended faith in him, if we continue
in carnal impurity, and live after the flefh.
The fornicator is as obnoxious to the difplea-
fure of God as the profane perfon j and our
Saviour himfelf exprefly tells us J, he will
at the laft day utterly rejedl the pretences of

* I Cor. vi. 9, 10. t Rom. viii. 13. || Eph. v. 6.
:|: Mat. vii, 22.

Vol. II. M thofe

i6i Of temperance,

Serm. thofe who profefs great refpeft to him, anji
VI. call him Lord, if they have impenitently con-

^^'•^^^^'^ tinued workers of iniquity j nay, if they
fhould be able to fay, we have prophejied in
thv name^ and cafi out devils^ and done many
wonderful works \ yet he will profefs unto
them^ I never hiew you ^ that is, I never
'- approved and acknowledged you as my true
difciples \ for, not every one that faith unto
me^ Lordy Lord^ fiall enter ijito the king-
dom of heaven^ but he that doth the will
cf my father which is in heaven. Which will
is the law of eternal righteoufnefs and virtue,
comprehending the duties of fobriety and
temperance, as well as of piety and benevo-
lence.

It is the peculiar glory of the chriftian re-
ligion that God has given his holy Spirit to
confirm the truth, to infpire the firft teachers
of it, and incline and affift men to obey its
precepts. It is therefore called the miniftra-
tion of the fpirit. The virtues it prefcribes
are the fruits of the fpirit ; and the vices con-
trary to them are peculiarly aggravated as they
2'Q trefpafies againft that divine inftrudon
r^icv/ the apoflle expreffly teaches us "* that

Gai. iii. V. 20

tern-

Of Temperance. 165

temperance is one of the fruits of the fpirit^ Serm.
a virtue which the law of the fpirit of life in VI.
Chrijl Jefiis is intended to form in men, and ^•^^'"^
the indulging of fenfual appetites grieves the
Holy Spirit whereby we are fealed unto the
day of redemption. He exhorts us in this
manner "*', Be not drunk with wine wherein is
exrefsj but be filled with the fpirit. For that
perfon who abandons himfelf to impurity and
criminal excefles is not a fit temple for the
HolyGhoft, or as the apoftle elfev/here fpeaks,
an habitation of God thro the fpirit.

But there ai-e two arguments which you
will find particularly and often urged in the
New Teilament, one is taken from, the cir-
cumfiances of our prefent fi:ate compared
with the future. Th.^ fecojid is, that tem-
perance is an excellent prefervative from
fnares and temptations. Thtfrf^ I fay, is
taken from the circumflances of our prefent
ftate compared with the future. Our condi-
tion in this world is reprefented by the facred
writers as very (hort and uncertain, and ex-
perience ihews it to be fo. Here we have no
continuing city^ but we look for one whcfe
builder and tnaker is God. Now, this con-

♦ Eph. V. 18.

M 2 fideration.

164 Of temperance.

Serm. fideration, that the time is Jhort^ the apoffie
VI' exprefsiy ufes as an argument for mode-

^^^^"^^^^ rating our affedtions to prefent enjoyments "*.
How unreafonable is it that men fhould ea-
gerly purfue thofe gratifications which are of
a periihing nature and momentary duration,
which mull quickly depart from them, and
be loft for ever ? If men will at all ufe their
reafon in the choice of happinefs, fhould they
not value that moft which is of the longeft du-
ration? But the gratifications of fenfe, as they
perifli with the ufing, leave no abiding enjoy-
ment, nor any comfortable reflexion, fo the ut-
moft poffibility of poileffing them reaches but to
a very fhort time. Meats for the belly and the
belly for meats -f-. There is an eftablifhed rela-
tion between them for the purpofes of this
animal ftate, but it is of a fhort continuance, for
as the apoftle adds, Godfhall deflroy both them
and it. And this fhall be fucceeded by ano-
ther unchangeable and eternal condition of ex-
iftenccj in which there fliall be no ufe of meats
and drinks, nor any thing of a parallel kind
which belongs to fejh and bloody the prefent
animal conftitution ^ there fhall, I fay, be
no ufe of them, nor any appetites for them.

* I Cor. vii. 29. \ I Cor. vi. 13,

Of Temperance. i^r

It is therefore apparently foolifh and unwor- Sekm.
thy of men to be very foh'citous about fuch VJ
fhort-lived enjoyments : rather, as the apoftle ^^■-^'■*^''*^
argues, ^ fmce the end of alltbhgs is at hand^
we ought to be fiber and temperate ^ mode-
rate in our defires to the pleafures of life, and
cultivate our affedtions, to enjoy as far as
we now can, and make our title fure to that
happinefs which fliall endure for ever. Would
any one that has the ferious expedlation of a
future judgment, feek with anxiety what to
eat and drhik^ wherewith to be cloathed^ or
any other enjoyment in life which he knows
will then be of no ufe to him ? Rather, ac-
cording to our Lord's advice to his difciples,
we Ihould take heed, left at any tifne our
hearts be oijer charged with fiirfeitiiig and
drunkemiefs, and the cares of life, and jo that
day come on us unawares -^ -, the day he
means, probably, is the deflrudiion oiferu-
falemy but the argument holds as well uni-
verfally with refped: to the laft judgment, or
the day of death, which fixes every man in an
unchangeable flate. Another part of the ar-
gument is, that the expedlation of an inii-
nitely greater felicity ihpuld abate our de-

5 I Pet. iv. 7. f Luke xxi. 34.

M 3 Gies

i66 Of Temperance,

Serm. fires to thofe things which are but mean in

VI. comparifon as well as momentary. This

"St. Peter urges *, Wherefore gird up

the loins of your minds ^ be fober^ and hoje

unto the end, for the grace that Jhall be

brought unto you at the revelation of Jefus

Chrijl.

The fecond argument is, that temperance
or fobriety is a good prefervative from fnares
and temptations ; therefore is it fo often re-
commended in conjunction with vigilance, as
•^ let us not feep as do others^ but watch and
be fober. And, || Be fiber, be vigilant, jor
your advcrfary the devil walketh about as a
roaring lion, feeking whom he may devour.
The moft prevailing and dangerous tempta-
tions are thofe which excite the love of the
\vorld, the lufls of the flefh, and the eyes, and
the pride of life , and therefore the belt de-
fence againft them muft be an habitual tem-
perance or moderation of our defires towards
thefe objedls.

As we make a very folemn profeffion of
chriftianity, nothing is more neceffary for us
than to guard againft temptations whereby
we may be in danger of being drawn away

* I Pet. !. 13. t I Thef. v. 6. || i Pet. v. 8.

and

Of Temperance, 167

and enticed to fin, and to fall away from our Serm.
ftedfaftnefs. No inftrud:ion can be more VI.
fuitable, no duty more properly inculcated ^»>'^>''^^
than fobricty ; by it temptations will be moft
fuccefsfully defeated, for the root and founda-
tion of them is taken away when our affec-
tions to the things of the world are mortified.
The fruits of this virtue in our converfation
will be very ornamental to the chriflian pro-
fefHon, and the exercife of it in our hearts
will yield great inward peace and confidence
towards our Lord Jefus Chrifl at his appear-
ing. There cannot be a more neceffary qua-
lification for running faccefsfully our religious
race, as the apoflle calls it *, for as he adds
in the verfe following, Every man tkatjtriveth
for majleries is te?jjperate in all things^ refer-
ring to the difcipline, particularly the regular
abflinence ufed by the candidates for a crown
at the antient game celebrated in Corinth,
Now, fays he, they do it to obtain a corrupti-
ble crowny but we chrijlians have a higher
profped:, and we ufe temperance, in order to
obtain an incorruptible croijun -, let us there-
fore, imitate the example of the apoflle, who
in the fame context, and on the occafion

* I Cor. ix. 24.

M 4 already

1 6 8 Of 'Temperance.

Serm. already mentioned, fays thus of himfelf, I Jo
VI. ;':;;, 7iot as iincertaifily^ and fo fight, not as
^'^^'^'^^ one that beats the air \ hut I keep under my
body and bring it into jiibjeBion -, I exercife
fuch a difcipline over my appetites as to efta-
blifh the dominion of my mind, and to be
always in a difpofition for the works of vir-
tue and charity. Nay, it is plain, from the ac-
count he gives in that chapter and elfewhere,
that he laid reftraints upon himfelf in the ufe
even of things lawful, that he might fo ex-
ercife his liberty, as to do what appeared
moft expedient, that is, what, all circum-
llances confidered, might contribute moft to
promote the honour and intereftof religion,
and the good of his fellow-chriftians. I am
afraid the precedent may be thought impro-
per when men have got into a tafte of life
very different from his ; and falfe notions of
grandeur, politenefs, and even decency, have
fo heightened the delire of delicacy in living,
that it is look'd upon as a high pitch of virtue,
to keep within the bounds of lawfulnefs it-
felf. But, at leaft it will be allowed, fuch ge-
nerous fclf-denial was highly commendable,
and then it may be hoped that fome chri-
ilians will be inclined to imitate it by a re-

folved

Of temperance. kJa

folved denying of their own inclinations, even Serm.
in things not abfolutely finful, which if prac- VI.
tifed, n^ fuperftitioufly, but purely for the ^^^^''^^

purpofes of virtue, would produce happy
effedls in the confirmed freedom and tran-
quility of their own minds, and a readinefs
for every good work.

S E R*

( >7o )

SERMON VII.

Of Patience.

2 Pet. 1. 6.

'And to Temperancey Patience.

Serm. r ■ AHE condition of the chriftian Jews to
VII. I whom this epiftle is directed, fcattered

V'^v'^ abroad, and under perfecution, made

it very neceffary they fliould be inftrufted in
the virtue of patience, or of bearing af-
flid:ion with equanimity and refignation to
the will of God : The apoftle therefore, in
this abridgment of pradlicalchriftianity, does
not omit that moft important part, which tho*
their circumftances particularly required it,
yet is of general ufe in the chriftian life. For
this is a ftate of difcipline, and God has
given to all men fome meafure of travail and
griej\ as their portion under the fun, yob
pronounces univerfally concerning men tha,t
^iftions are natural to them, man is of few

days

Of Patience. 17 1

days and full of trouble^ he is born to it as the Serm,
Jparks fly upward -y we meet with it every VII.
day, and almoft in every circumftance of ^^^'^^'^^^
life, though upon a general eftimate of our
condition, it is overbalanced with good ; and
we are not left without many undeniable wit-
nefies of the divine mercy, yet our trials are
various, and the preflure of them fo great,
that any religious inftitution might well be
reckoned defedive, if it did not teach us how
to bear them.

The apoftle very properly adds patience
'to temperance, which is the foundation of
it. It is the prevalence of carnal appetites and
worldly affedions that makes afflid:ion fo
painful to us. It is on thefe aifedions that
the calamities of life bear fo hard, and upon
them they make fo fenfible and deep im-
prefTions. Poverty and reproach, and hard
labour and difappointments, would not be fo
galling and fo uneafy as they are, were it
not for the excefs of our defires (which tem-
perance ought to corred:) to riches, nonour,
eafe, and other prefent enjoyments. There-
fore, the man who has learned to live foberly,
to moderate his appetites and paffions, to con-
tain them within due bounds, to think meanly
of the objeds of them, and treat them with
8 in-

172 Of Patience.

Serm. indifference and negleft, has made good ad-

VII. vances towards patience, and it will naturally

^-''"^^"^be added to his temperance.

Let me obferve this farther by way of in-
trodudion, that the virtue which is the fubjeft
of my prefent difcourfe, i s very much celebrated
by the facred writers of the New Teftament ;
fcarcely will we meet with any defcription of
the effence of chriftianity, or the neceffary
preparation for heaven, which doth not ex-
prefsly take it in, as it is always underftood.
^ That ye be not Jlothfuly hut followers oj
tbemy who through faith and patience inherit
the promifes ; where you fee it is joined with
faith, as of equal neceffity, and declared to
be the way by which the faints attain to the
inheritance of the promifes ; -f- St. John de-
fcribes himfelf as the brother of chriftians,
to whom he writes, and their companion in
tribulation^ and in the kingdom and patience
of Jefus Chrijl ; which fhews that patience
is a neceffary qualification of Chrift's faithful
fubjefts, and without it we cannot be in his
kingdom. Efpccially the dodtrine of St.
James on this point is very clear, |[ But let
patience have her perfeB work^ that ye may
be perfeB and entire, wanting nothing. It
* Heb. Ti. 12. t Rev. 1.9. [| Jajn. i. 4.

is

Of Patience, 175

is fuch an important branch of religious per- Serm,
fection, that it is evident where it is not at- ^H*
tained, there is fomething eflential wanting ^*-''*^^^*^
to the integrity of the chrifliah charafter.

Patience, generally, is underftood in fo
ftrid: a fenfe as to relate only to afflictions.
That virtue whereby we bear our adverfities
with a religious equanimity and chearful fub-
miffian to the will of God ; that calmnefs,
contentment, and all thofe dutiful affedions
and becoming behaviour under triaft, which
he requires : but we will find that the fcrip-
ture ufes it in a larger extent, and applies it
to our doing our duty, as well as bearing
the crofs ; to our expedlations of a future iii-
ftant reward, as well as enduring the cala-
mities which attend our expeding ftate.
Thus, * Patience is the character of well-
doing, and of a perfevering continuance in it.
And our Saviour, in his parable of thefower -j-,
thuscxplainsthefimilitudeof the good ground,
they which in an honejl a?id good hearty hav-
ijjg heard the word keep it^ and bring forth
fruit with patience. So that in an active life,
fruitful in the works of righteoufnefs, this
virtue is a neceffary ingredient. If we con-
iider the commands of Chrift in that light

* Rom. ii. 7. t Luke viii. 15.

wherein

174 ^f 'Pcitience.

Serm. wherein himfelf reprefents them, under the
VII. notion of a yoke, it will appear we have

^^-^"^^"^ need of patience in keeping them 5 for tho*
the difficulty does not arife from the precepts
themfelves, w^hich are not grievous, but moil
fuitahle to a rational nature, tending to our
higheft perfection and happinefs, yet a diffi-
culty there is, occafioned by many and vio-
lent temptations, and by the infirmities of our
own minds in this imperfedt ftate, which it
will requffre the firmeft refolution and con-
ftancy to overcome ; and whilft we are, by
the vigorous endeavours of a holy life, feeking
glory, honour, and immortality, purfuing
the,, end of faith, the falvation of our fouls,
and when by the appointment of providence
we have difficulties to overcome in our pre-
fent ftate of difcipline and improvement, tran-
quility and contentednefs of mind, that is,
patience, is very neceffary to our oppofing
thofe difficulties fuccefsfully, and is a duty
we owe to the fovereignty, wifdom and
8;oodnefs of our heavenly Father, who has
tixed us in fuch a militant condition.

Secondly y the future reward is at a diftance,
and here we walk by faith^ and not by fight.
Many and important changes there muft be,
which to minds judging according to i^wk^

feem

Of Patience, 17 y

feem even incredible ; the foul muft pafs Serm.
into a feparate ftate, of which, with its ex- VII.
ercifes and entertainments, we can form but
a very confufed idea. The body dies and is
laid in the grave, it returns to its earth, and
according to outward appearance, and the
ordinary courfe of things, feems to be irre-
coverably loft. This mortal muft afterwards
put on, by the imn^ediate power of God,
immortality ; and this corruptible put on
incorruption. Thefe things are not feen,
they are only apprehended by faith in the
promifes of God. But if they are really be-
lieved, one would think the believer ftiould
long for them with great earneftnefs, and
that the diftance of them fliould be a great
trial of his patience : So glorious is the ex-
peded change in the ftate both of his mind
and his body, from very weak and imperfedl,
tothehigheftperfedion and happinefsof both;
fuch as eye hath not fee?!, nor ear heard, nor
hath it e?2tered into the heart of man. Pa-
tience, therefore muft neceftarily accompany
our hope, as the apoftle teaches "*, We are
fa-ved by hope, but hope that is feen is wJ
hope, for %vhat a man feeth why doth he yet
hope for ? but if we hope for what we fee not^

* Rom. viii. 24.

theji

176 > Of Patience.

Serm. then do we with patience wait for it* I am
VII. feniible this is a branch of patience that needs
^'^"'^^"^not be much infilled on ; chriftians generally
want to have their delires of the future felicity
increafed, that they may prevail againft
worldly affeffions, rather than moderated ^
yet fome fpirits there are filled with fuch a
fenfe, and fo rais'd expediations of the glory
which fliall be revealed, and fo brought un-
der the power of that world to come, that
the diftance of it is a great trial of their pa-
tience. This was the cafe of St. Paiil^
as himfelf tells us *, He was in ajlrait be--
tween tWQ^ having a defire to depart, and be
with Chrijiy which was far better -, neverthe-
lefsj to abide in the fejh was more need fid for
chrijliafis ], and therefore, with a moft ge-
nerous refignation, he patiently fubmitted to
the will of God, which appointed him to
continue for a tirtie attending their fervice,
tho' his own perfedl happinefs, of which he
had the utmoft afTurance, was poftponed.

I fliall in the remaining part of this dif-
courfe, confine myfelf to the ftridler and
more ufual iignification of patience, as it im-
ports an humble contented temper of mind,
and a dutiful behaviour under the afflictions

* Phil. i. 23.

an A

Of Patience, 177

and difficulties of life. Every man has reafon Serm.
to lay his account widi trials. Experience fhows VII.
that there is no condition of man in this world ^^-^'v^*^
exempted from them. The greateft and moll
profperous is liable to viciffitudes, and there
is fuch a variety of troublefome incidents
which attend all the affairs of human life, it
w^ould be the greateft weaknefs and vanity
for any one to promife himfelf an uninterrupted
profperity. The chriftian religion is fo far
from giving us reafon to exped: an immunity
from afflictions, that our Saviour exprefsly
warns his difciples, that thro much tribula-
tion they miijl enter into the kingdom cf God.
And the Apoftle tells us, that all who will live
godly in Chriji y^fas^ Jhall fuffer perfecution.
The ftate of the world is fuch, and there is fo
much corruption and wickednefs in it, that
iincere and good men may expedt to fuffer
injuries, and be expofed to inconveniencies
in their outward condition, for their refolved
adherence to the caufe of truth and of pure
religion.

Patience, therefore, is of univerfal ufe ;
and every chriftian needs to be inftrudted in
it. If the prefent incumbence of fome ad-
verfity doth not call for its immediate exer-
cife, (fcarcely, however, is any one fo eafy in

Vol. II. N all

178 Of ^atiejice.

Serm. all points as not to find occafion for it in fome
VI^- article or other) yet it is reafonable for us to
'look for trials. We ought to arm ourfelves
againli them, and make it our bufinefs to
know how we lliould bear them. Certainly,
wifdom requires that a man iliould prepare
himfelf for what he cannot help, feeing, if
he confiders it at all, to be the common con-
dition of men, and ahrioft inevitable.

What I would firjl of all propofe, in or-
der to our underftanding this excellent virtue,
are the principles on which it is founded. I
mean thofe fentiments and perfuafions of
mind which produce the regular dutiful af-
fections and difpontions wherein it confifts 5
for in common Vv^ith all other chriftian vir-
tues, it takes its rife from juft principles, and
is a part of that religion, the univerfal cha-
radler whereof is a reafonable fervice. There
may be an indolence or ftupidity in fome
tempers which may be miftaken for patience^
becaufe it reftrains, or rather does not pro-
duce thofe violent fymptoms, by which the
paffions and vices contrary to that chriftian
grace are difcovered. But let us look into
the fprings and examine the principles from
which that feeming patience proceeds, for
thofe are of eflential confideration.

He

Of Patience, i^p

He who Is patient as a chriftian has his Serm.
mind habitually under the influence of fuch VII.
confiderations as thefe, and they are the very ^^^'"'^^''^^
reafons of his equanimity and inward com-
pofure, that nothing falls out in this world by
blind chance, or fatal neceffity, which really
are no caufes of any thing, but words without
a meaning, which weak, inattentive, or irre-
ligious minds amufe themfelves with, un-
willino: and diiinclined to coniider the full
and demonftrative evidence which the fu-
preme intelligent independent caufe has given
us of his being, his abfolute perfections, and
his. government of the world. That as he
is infinitely wife and powerful, io he is in-
finitely good, and beneficent towards his crea-
tures, the gracious parent of the univerfe com-
municating happinefs to thofe beings who are
capable of it, and ruling the whole, not ar-
bitrarily, but according to the exadleft mea-
fures of wifdom, equity and goodnefs j and,
therefore, in the entire fcheme of provi-
dence, tho' we cannot comprehend the
work of the Lord, his ways are iinfearchable^
and his judgments pajl finding out, yet we rea-
fonably infer from the wiidom and benevo-
lence which he has made manifeft, that no
event is appointed or permitted without that

N 2 counfel

1 8o Of Patience,

Serm. counfel which conduds all to fuch iffues as
^^^* are beft in the whole. That afflid:ionj par-
ticularly, does 7Wt rife out of the duft^ as it
is expreffed in the book of Job^ but it is or-
dered by the infinite wifdom of God with a
kind intention to promote the real advantage
of all men who are iincerely difpofed to make
a right improvement of it ; to corred; their
faults, to bring them to a ferious confidera-
tion of their ways, to try their virtues, to
make them partakers of holinefs, to produce in
them the peaceable fruits of righteoufnefs, and
fo to do them good in their latter end. Thefe
and fuch-like principles, even natural religion
teaches, but the fcripture more fully and par-
ticularly. Its declarations on this fubjedl are
very many and exprefs, that, ^ %vhom the
Lord loveth^ he rebiiketh and chafiejieth^ and
fcoiirgeth every Jon whom he receiveth -, that
therefore, ice ought not to defpife the chafieu"
ing of the Lord^ ?2or faint when we are re-
buked of him. That -f* all things fhall work
together for the good of them that love him \
and therefore chriftians ought to count it \ all
joy when they fall into divers temptations -,
and to II glory in their tribulations^ becaufe

* Heb. xii. 6. f Rom, viii. 28. % i James i. 2.
II Rom. V. 3, 4.

they

Of Patience, i8i

they 'work patience. Our Saviour's tender, Serm,
affeftionate fympathy gives great encourage- VII.
ment to his faithful difciples under all their tri-
als; having fuff'eredj being tempted in all points
as we are^ only 'without Jin,, he is ready to
fiiccour thofe who are tempted. The promife
of divine affiftance by the Holy Spirit is the
fupport of patience, and the joy of the Holy
Ghoji feems to have a fpecial relation to a
fuffering ftate ; and in a very peculiar man-
ner that life ajid immortality which Chriji has
brought to light through the gofpel^ is the
great encouragement of his afflicted followers.
For this caufe we faint not ^^ but though the
outward man perijhy the inward man is re--
newed day by day. For our light affliBion
which is but for a moment^ wcrketh for us a
far more exceeding ajid eternal weight of
glory. Who v^ould not bear up with fpirit
and refolution under adverfity, when not only
he is affured that the event will be happy^
but that the afflidions themfelves, light and
momentary in comparifon, will greatly con-
tribute to the promoting of that happinefs ?
Such as thefe are the foundations of patience,
\^hich as it iignifies a difpofition of tliQ

* ^ Cor. iv. 1 6, 17.

N 3 rnin4

iSa Of Patience,

Serm. mind, effentially confifts in a chearful fub-
VII. miffion and refignation of our wills to the will
^^^ of God, acquiefcing with full confent in his
appointments whatever they are, fo that we
may fay, after the example of our blefied
Saviour, the moft perfedl pattern of patience,
under the moft grievous fufferings, not my
will but thine he done^ heavenly Father, Other
examples we have in fcripture of great refigna^
tion, moft worthy to be imitated, fuch as
thatof £//, when 5^;;.^^^/ denounced aftonifti-
ing judgments which were to come on his
family, he faid *, // is the Lord^ let him do
what feemeth him good. And of David 7-,
when he was by the prevailing rebellion of his
fon Ahjalom driven av/ay from Jeriifahn^
his imperial city, and the appointed place of
God's worftiip, he thus expreiTcs his humble
fabmifflon to divine providence. If I fall
find favour in the eyes of the Lord^ he will
bring me again and jhew . me his habitation.
But, if he thus fay, / have no delight in thee \
(if I ftiall be abandoned to the deepeft diftrefs
and difhonour, fo as to have no fuch outward
tokens of his favour) here am /, let him do
to me as feemeth good unto hitn. It is requilite^

* I Sam. iii. i%. \ 2 Sam. xv. z().

on

Of Patience, i§2

on my part, to bear without repining the juft Serm.
effects of his diipleafure. An utter infenli- V"IL
bility of painful events is what human nature ^■^'"^^''^^
is not capable of, nor is it ordinarily poffible
by the moft fteady cofifiderations of the excel-
lence of religious virtue and its motives, to di-
vert the mind from attending to the fenfations
of pain. But, when in a fuffering ftate, the
foul, having a firm perfuafion that God fu-
perintends all human affairs, approves and
confents to the whole of his adminiftration as
wife and good, and thereupon conftantly en-
deavours to fupprefs all murmuring and angry
refentments, and peremptorily refufes to go into
any undutiful purpofe of heart, or inftance of
unbecoming behaviour in pradlice, then pa-
tience has her perfedi: work ; and then indeed
St. ^ames had reafon to fay, a Chrijlian is
perfe5i and intire^ wanting nothing \ this being
one of the highelt attainments in religion.
But a ferious retiediicn on our own infirmities
will convince us how far we come fhort of*
it.

Becaufe there are different extremes men
under affliction are in danger of failing into,'
through the difference of their tempers and

* James i. 4..

N 4 the

184 Of Patience.

Serm. the variety of their paffions, which it is the
VII. province of patience to fupprefs; I fhall

^^-^"^^"^ briefly mention fome of them, and thereby
farther ihew you how we ought to be ex-
ercifed under the chaftening, which for the
prefent feemeth not to be joyous but grievous.
In general it is to be obferved, that the calm-
nefs and ferenity of the mind is its health and
vigour ; when we are difpaffionate and fedate,
a<?ting upon cool and ferious thoughts with
deliberation, then only it is that we enjoy
ourfelves, and behave as becometh reafonable
creatures and chriftians. The preferving this
temper under affl:d:ion is praclifing the vir-
tue of patience. And every prevailing paflion
is contrary to it, which hurries us with vio-
lence, and breaks the compofure of our fpi-
rits, whether it be an exceffive dejection of
mind, fear, or anger. Defpair is an extreme
we are apt to fall into, or an immoderate,
overwhelming forrow, without hope, which
worketh death. How apt are fome at leaft,
to fink under difcouragement, and faint in
the day of advcrfity, becaufe their Jlrength
is fmall? There is no fpirit left in them,
no expectation of any relief. Chearfulnefs
and courage therefore, in oppofition to this,
is one neceffary ingredient in the chriftian
4. virtue

Of Patience, 185

virtue I am explaining. The lamentations of Serm.
yeremiah defcribe as great a calamity, and VII.
as bad a ftate of things as we can well imagine,
yet even i-n that cafe it is reprefented as the
duty of good men, ftill to retain their confi-
dence in God as the only foundation upon
which they can poffefs any meafure of inward
tranquility, chapter iii. 26. It is good for a
man both to hope^ and quietly to wait for the
fahation of the Lord ', 2ind tliQ Pfa/mi/l, from
his own experience, gives this advice to all
the fervants of God, even in their deepeft
diftreifes ^ : Wait on the Lord^ be of good
courage^ and he Jhall Jlrengthen thine heart ;
wait^ I fay^ on the Lord,

Again, as under the adlual incumbency
of affliftion fome give up themfelves to utter
difcouragement and impotence of mind, fo
there are timorous fpirits which continually
diftradl and perplex themfelves with the ap-
prehenfions of evil to come. Of all the paffi-
ons which frail human nature is liable to, none
is more confounding, or attended with greater
perturbation than fear. It fills the foul with
vexing and difquieting thoughts, is perpetually
prefenting dangers to it, from every quarter,
and, inftead of roufing it to its defence, fo
* Pfam xxvii. 14.

enervates

1 86 Of 'Patience,

Serm. enervates its force as to render it iincapable
VII. of making any at all. Now, it is the pro-

^^^^/"^^ vince of believing patience to controul and to
fupprefs thefe difturbing fears, and to preferve
the mind humbly confident under the fha-
dow of the Almighty, in a due difpolition for
following the direction of its own reafon, and
exerting its own powers, in the moft proper
manner.

In the next place, angry refentments againft
the providence of God are by all means to be
reftrain'd and fubdued, as being direcflly con-
trary to patience, and chargeable with great
and heinous impieties. What can be more
undutiful than for creatures to quarrel with
their almighty Maker, and arraign the wif-
dom and goodnefs of his conducfl in any in-
ftance ? Will we pretend that he is account-
able to us, or dare we fay in any cafe that the
judge of the whole world has not done right ?
Yet fome degrees of this evil, even good men
have fallen into. The prophet fonah "* faid
in the bitternefs of his fpirit, / do well to be
angry to death. Other holy perfons under
violent temptations, efpecially arifing from
the profperity of the wicked, have expreffed
themfeives difrefpeclfuUy towards the provi-

* Jonah iv. 9.

dence

Of Patience, 187

dence of God. The Pfahnift went fo far a Serm,
to fay, verih\ I ^ have cleanfed my heart in VII,
*vain^ and nvaj}:ed my hands i7i innccency. As ^•'^V'^^
if religion were altogether an unprofitable
thing, and God io governed the world as to
fhowno regard to it. It is therefore a neceffary
caution, efpecially to the afflicted, which we
have in Pfaim xxxvii. 8. Ceafe from anger
andforfake wrath, fret not thy fe fin any wife
to do eviL But though peeviifh and rafh ex-
preffions may iometimes drop from good men
in very great trouble, it is utterly inconfiftent
with their charadler to be habitual murmur-
ers and complainers, fuch being numbered
among the greateft tranlgreffors by the
apoflles St. Peter and St. fude.

Let it be further obferved, that it ought
to be our care to grow in all the good difpo-
litions which are imported in patience, and
to keep our hearts continually, and fet a watch
up07i our lips, that v/edo not offend. We fliould
take heed, as the apoflle exhorts us, that we
do not grow weary nor faint in our minds.
Whatever reafon there is for patience and fub-
miffion in the fhortefl afHidlion, equally holds
for the fame temper in all the adverfities of
lifej even if they fhould continue to its lafl

^ Pfalm Ixxxiii. 13.

article.

i88. Of Patience.

Serm. article. Sometimes great calamities have been
Vn. excellently fupported at the beginning, and yet
'when lengthened out have produced impa-
tience. What more glorious refignation
could be expreffed by any man, than that
which Job fhews in as difmal a conjuncture
as we can well fuppofe, when all his children,
and all his fubftance was deftroyed at once,
Naked^ fays * he, came I into the worlds and
naked Ijhall go hence j the Lord hath given^
and the Lord hath taken away^ bleJJ'ed be the
7ia?ne of the Lord. In all this he finned noty
nor charged God foolijhly , Yet all his afflidion
continued, and new ingredients exalperated
his pain, the frailty of human nature difcovered
itfelf in indecent expreffions, which after-
wards were the fubjedt ol his deep regret. We
ought, therefore, to be always upon our guard,
always watchful over our own Ipirits, and
keep a fleady difcipline over our paflions, of
forrow, fear, and anger, efpecially in afflic-
tions of long continuance, left they tranfgrefs
the bounds which reafon and the laws of God
have fet to them, and betray us into impa^
tience.

In the lajl place, it is to be obferved, that
as patience in common with all other religious

* Job i. 21,

virtues.

Of Fatience. 189

virtues, is principally feated on the mind, it Serm.
muft influence and dired: our whole beha- VII.
viour, which is the fureft evidence of good'
diipofitions. It ought not only to reftrain in-
decent and undutiful expreffions, but govern
our whole pradice^ that no methods be
taken which are inconfiftent with an intire
refignation to the will of God, and an hum-
ble confidence in his mercy. The rebellious
and incorrigible fpirit of King Akab^ fhewed
itfelf, when in the grievous famine which
diftrelTed Samaria-, and being fenfible that
calamity was from the Lord as a punifhment
for their fins, he faid, What JJdOuld I wait for
the Lord any longer *. All finful and indirect
ways for our deliverance from afiiidion are
diredtly contrary to patience : Therefore, in
the 37th Ffalm, when we are exhorted to
wait upon the Lord, at the fame time he
requires us to keep his way, and to depart from
evil and do good. It is perfedly confiflient
with a dependence on God, and a fubmiflion
to his providence, that we ufe all lawful
means for our efcape from trouble ^ nay, the
negledl of them is the effedl, not of believing
patience but ftupid floth ( St. Paul in his
moft hazardous voyage, though he had the

* 2 Kings vi, 33.

utmoft

Ip6 Of Fatience,

Serm. utmcft affarance that God would preferve the
VII. whole company in the £hip, yet infifted that
'in the laii: extremity the faiiors fliould not
leave them, nay, declares exprefsly, that ex-
cept thefe abide in the JJ:ip^ ye cannot be faved^
but no man can pretend that he commits him-
felf to Gcd, and waits upon him, while he
takes thofe meafures for fafety v/hich he knows
in his heart God does not approve. He that
believeih, and patience is the fruit of faith,
vk'iW 7iGt make fuch kafie ^ y particularly, pati^
ence is always accompanied with meeknefs^
or an humble, charitable, and unrevengeful
Ipirit toward thofe who have been injurious
to us. If the awe of God reftrains men from
opening tlieir mouths againft heaven, they
fometimesgivethemfelves the moll outragious
licence in reproaching their fellow creatures,
who are the inflruments of their trouble.
But this is not agreeable to the example of
our bleffed Mafter, who in all his fufferings
carried it not only with dutiful fubmillion to
the will of his heavenly Father, but meekly
towards his enemies, who treated him with
moft inhumanity. He was led like -f a lamb
to the Jlaughte7\ and as the peep before her
Jhearers is dumb, fo he opened not his mouth*

* Ifaixxviii. i6. t Ibid liii. 7.

When

Of Patience, ipi

When St. Peter pronounces it acceptable to Serm*
God^ when we fiiffer for well doing, to take VII.
it patiently ^ : he thus explains the exercife
of patience in imitation of our Lord, verfe
2 2 , isoho did no Jin, neither was guile found in
his mouthy who when he was reviled, reviled
not again, when he fuffered, he threatened not ;
hut committed himfelf to him that judgeth
righteoujly.

It is not neceffary to inlift much on argu- ,
ments for enforcing the duty of patience. This
is in a great meafure prevented by the expli-
cation. There is no more wanting than a
ferious attention to the thing itfelf, and the
grounds of it, to convince any man that it is
reafonable. Such principles, as thefovereignty
of God, the irrefiflibility, the wifdom, and
goodnefs of his providence, every one will
acknowledge, who is not gone into downright
atheifm, and then a patient fubmiffion in
every calamity and afflid:ion of life is no more
than a juft application of thefe principles ;
for certainly, if the divine dominion be uni-
verfal, it cannot be pretended that we and
our particular afl^airs fhould be exempted from
it : That the -f earth JImdd he forfaken for
uSy and the rock removed out of his place ,

* I Pet. ii. 20. t Job xviii. 4.

as

ip2 Of Patience,

Serm. as it IS exprelTed in the book of Job^ that is,
VII. that God fhould abandon the care of his go-

^''^'V"^ verment in any inftance, or that he fliould
not purfue the intire fcheme of his providence
by firm, even and fteady meafures. But if
we ourfelveSj and all our affairs, and the
whole feries of events which befal us, are
comprehended in his eternal counfels, then
who may call him to an account, or fay unto
him, what doejl thou? The mind of man
cannot but upon reflection approve what is
wifely done, and for the beft in the whole j
and as this is apparently the character of God's
government or difpofition of things by his
providence and every part of it, if we believe
his abfolute perfedlions, mufl not our own
hearts condemn us in repining againft it ? If
the fupreme ruler of the univerfe conftantly
and uniformly carries on one defign, that is,
the greatefl abfolute good, by a vail variety
of methods, everyone of them is proper : as in
his works of creation, fuch as the frame of
the human nature, thofe parts which appear
to us lefs honourable, or ornamental, are yet
needful -, and if in the plan of providence, a
certain portion of affli(flion is neceffary, who
may quarrel with that which by the direftion

of

Of Patience. 193

of infinite wifdom falls to his fhare ? for if Serm.
any one in that cafe might reafonably com- ^^^'
plain, every one might 3 and then the reafon
of the divine counfels, and the reafon of men
would contradict each other, which is an
abfurdity.

But to what purpofe are murmu rings ?
and whyfliould man contend w^ith his Maker?
He * determines the things that are appointed
jor iis^ and there is no poffibility of altering
his coiinfels, as Elihii fays very reafonably -f*,
jldoiild it be according to thy mijid^ he will
recompenfe it whether thou chufe^ or whether
thou refufe. The truth is, men can only
fret and torment themfelves by repining againfl
providence, and bearing chaftifements im-
patiently ; they cannot make their condition
better. The prophet || thus defcribes the
ftate ofobftinate incorrigible finners, by a
very fignificant comparifon, They are like a
wild bull in a net, full of the fury of the Lord^
the more they impotently refift and rebel, the
more uneafy ftill they make themfelves, far
from leflening their pain. Or, as it is ex-
preiTed in the prophecies of feremy^ they are
like a bullock unaccuforned to the yoke^ which,
the more impatient he is, only galls him the

* Job xxiii. 14, t Ibid, xxxiv. 33. i| Ka. li. 20.

Vol. IL O more,

ig^ Of Patience,

Serm. more, and fits the heavier upon him. Pa-
VIL tience indeed is a merciful prefcription, cal-
^^'^^^^^^ culated for our intereft and advantage, as v^ell
as it is a duty v/hich v/e owx to our fupreme
and perfed:ly v^^ife Governor^ It is the only
efFedual way to make the heft of* our con-
dition, and give us all the happinefs we can
poflibly enjoy in fuch circamftances. Since
it is not in our power to alter our ftate, and
fince the very fting of affiid:ion is the unea-
finefs and perturbation of our own minds
under it -, for as the moralift juftly obferves,
it is not fo generally events that trouble men,
but their own opinions and ways of thinking
concerning them ; what remains, but that it
is the wifdom of every man to bear quietly
and peaceably what he cannot avoid ? to calm
the tempefts of his mind by the confiderations
of religion and virtue ? to retire within him-
felf, collect all his ftrength, and fummon all
the powers of his foul to attend fuch an im-
portant office as enquiring what fund of con-
folation remains from within, and what fup-
ports independent on all external occurrences ?-
for there is the only fure remedy, and it is all
fummed up in patience.

But let chriftians look to the captain of their
falvajtion who was made perfed: thro* fuffer-

ings>

Of Patience. 195

irigs > to * y^f^i^ the author and jinifher of their Serm,
faith y who endured the crojs^defpifng the JJoame-y y^^'
let them confider him who endureth the contra- ^-^""^^^^
diBion offnners againfl himfef left they be weary
and faint in their minds. The blefled author of
our religion has given us an example of fuffer-
ing patiently, that we Jldould follow his Jleps.
If we profefs to be his difciples, and fay we
abide in him, we ought to walk as he walked^
and endure the crofs in imitation of him. It
is not poffible for us to equal him in the ge-
nerous principles and m.otives of hisfufFeringSi
his zeal for the glory of God, for the caufe
of true holinefs and virtue^ and his charity to
men are altogether unparallefd : but the greater
eompaffion he fhewed in fuffering for us,
and while we were yet enemies reconciling us
to God by the blood oj his crofs ^ with the greater
chearfulnefs ihould we, in obedience to his
will, and for his fervice, take up our crofs ajid
follow him. The difciple is not above his majler^
nor the fervant above his lord. If he, then,
our Lord and Mafter, who was holy^ harmlefs
and undefledy and fepar ate from finners^ did,
in pity to us, and for our redemption, volun-
tarily fubmit to reproaches and indignities,
to the moft grievous paffion and exquifite
tortures, why ihould we make ourfelves ob-

* Heb. xii. 2, 3.

O z noxious

ip6 > • Of Patience.

Serm. noxious to the difpleafure of God, by our own
VII. fins, and liable to calamities of many forts, as
**^''^*''*^ the natural confequence of our own folly,
according to the eftabliffied courfe and con-
ftltution of things; why fhould we repine
at far lefs degrees of fufferings, wifely dif-
penfed by our gracious heavenly Father, for
his honour and our good ; efpecially fince we
are afTured of a happy event, that as Chrift
is now fet down at the right hand of Gody
he has prepared manfions therefor hisfervants,
that he will bring them out of all their tribula-
tions, and if they fuff'er ivith him^ they Jhall
aljo reign with him^ a7id be glorified together ?

S E R-.

( -97 )

SERMON Vni.

Of Godlinefs.

2 Pet. i. 6.

'Aiid to Patience^ Godlinefs,-

Godlinefs is fometimes in fcripture taken Serm.
in fo large a fenfe as to comprehend VIII.
univerfai righteoufnefs, all the difpofi- ^^^"^^^^
tions of mind and habits, every courfe of adlion
which are morally good, and to which God
has annexed the promife of acceptance. Thus
it is to be underftood in St. Pauts, exhortation
to Timothy^ * Exercife thyfelf unto godltnefsy
which is profitable to all things^ having pro-
mife of the life that now is, and of that which
is to come. For furely it is not to piety alone
in the ftrifteft fenfe, thofe rewards are pro-
mifed, but to all the branches of religious
virtue. And when the fame infpired author

* 1 Tim. iv. 7, 8.

O 3 gives

ic)8 Of Godmiefs.

Serm. gives this as the general charader of chri-
VIII. ftianity, that it is a dodtrine according to
^'-•''V^^ godiinefs, or after godlinefs, we muft un-
derftand the word in the fame large fignifica-
tion. But, in other paffages, and particu-
larly in my text, when the particular parts
' of our duty, or of pradtical religion, are enu-
merated, and godlinefs diftinguiihed froni
the reft, it is to be taken in a more limited
fenfe, fignifying that refpedl or practical re-
gard which we owe to the fupreme Being
himfelf, and whereof he is the proper imme-
diate objedt. From whatever fpring moral
obligations are derived, whether from in-
ftindls and afFedtions planted in our nature,
determining us to an efteem of and compla-
cency in fuperior and more perfect beings,
and a love and deiire of doing good to thofe
who are capable of happinefs^ or whether they
be all deduced from the will of the one great
law-giver, ftill there is a diverfity of objedls
in which our ducy terminates, and according
to them it is divided into godlinefs, righteouf-r
nefs, and charity, containing all the good
offices we owe to our fellow-creatures, and
fobriety, or a due government over our apr
petites and paffions. I fhall endeavour in
this difcourfe briefly to fliew you wherein

godlinefs

Of GodJinefs, 199

godlinefs confifls ; and fecondly the realbna- Serm.
blenefs and neceffity of adding it to other VIII.
virtues. ^-^w.^

JP/r/?, wherein godlinefs confifls. And it
takes in all thofe difpofitions of mind, with
the proper expreffions of them, which are due
to the high perfections of the Deity, and
which refult from the relations we bear to
him. Thofe notions which natural and re-
vealed religion teach us to form of the fupreme
Being, direcft us in paying our refped and
homage to him. As he is eternal, inde-
pendent, infinitely excellent, powerful, wife,
holy and good, the light of nature itfelf
teaches us to glorify him by our praifes, to
efteem, love and fear him, and to obey his
will in all things, as far as it is known to us.
As he is the almighty Creator of all things
vifible and invifible, the preferver and go-
vernor of the world, in whom we live and
move, and have our being, and who daily
loads us with his benefits, from hence arifes
the obligation to gratitude, confidence in his
mercy, fubmiflion and refignation to his
providence. All thefe particulars which rea-
fon dictates to men are more fully explained
in the holy fcriptures, the principal defign of

O 4. which

2 CO Of GGdlinefs.

Serm. which is to inftrud mankind clearly, to dc-
VIII. liver them from the errors and fuperffition
which generally prevailed, and teach them to
ferve God fo as to pleafe him.

From thefe confiderations of the Deity I
have mentioned, and which are largely ex*
plained in the rule of our religion, the in-
ward afFedions which naturally arife, com-^
prehended in godlinefs, are, Firji^ fear^ a
reverence for his majefly, a ferious affedting
fenfe of all his glorious attributes, not a con-
founding terror and amazement which can
proceed only from an apprehenfion of wrath
and power, and is accompanied with averfion;
but together with the acknowledgment of
his fupremacy, the very higheft efteem of
liis amiable moral excellencies, and an un-
willingnefs to offend him. The holy angels
are reprefented in fcripture as approaching
the throne of God in a very awful and hum-
ble manner, covering their jaces, which
feems to fignify an acknowledgment of their
diftance, and of his infinitely fuperior per-
fedion. His worfhippers of mankind, who
we have reafon to believe are the moft ac-
ceptable, ferve him with the mofl: awful
refped. With what reverence did Abraham^
honoured with the title of his friend, addrefs

the

Of GodU7ieJs, 201

the mojl high God, the pojjeffor of heaven and Serm.
earth, confeiiingthat he wasbutduftand aflies. VIII.
The higheft and moft powerful of all creatures ^^^^^"^^
are confidered as nothing in comparifon, and
the fear of God in a godly mind prevails
.againft the fear of the whole world, fo that
his difpleafure is to be avoided at any rate,
even tho' it fubjed: us to the rage and refent-
ment of thofe who are the moft formidable
upon earth. Thus our Saviour inftru(fls us
whom we fhould fear, not them who can
c?2ly kill the body, and after that have no
more that they can do, hut him who hath
power to dejiroy foul and body in hell-fre *,

Secondly y the fear of God, as the fcripture
explains it, which is an effential part of god-
linefs, and of the refpecft he claims from us,
doth not exclude love. It includes it rather,
for a proper objecSt of our fear, as the prophet
fays -j-, is his goodnefs, which direftly and
naturally excites love. Our Saviour gives it
as an abridgment of religion, the fumof our
duty, the firft and great commandment of
God's law II, to love the Lord our God, %vith
all the hearty and with all the joul^ and with
all the mind. Love is the veiy beft tribute
we can pay ; and we may be fare the greateft

^ Mat. X. 28. t Hof. iii. 5. || Mat. xxii. 37.

4 worth,

^02 Of Godlinefs.

Serm. worth, the moft excellent of all Beings de-
VIII. mands it of us. Gratitude is a kind of love
'which confiders the objedl not only as ex-
cellent in himfelf, but as benefactor to us.
It is an affeftion which naturally arifes in the
mind to any being who difcovers kind in-
tentions towards us. And as God is conti-
nually preventing us with his loving-kind-
nefs, and heaping favours upon us, without
any antecedent obligation laid upon him by
us, this is one part of the homage he very
reafonably requires.

Thefe are the afFedions effentially com-
prehended in godlinefs, or the duty which
God indifpenfably requires in every condition
of human nature, neceflarily refulting from
the manireftaticns of his glorious perfeftions,
and his relations to us, However dark the
intimations be which we have of his nature
and elTence, if we can difcover him to be the
independent, neceffarily exifting, infinitely
powerful, wife, and good, creator, prefer ver,
and governor of all things, thefe contain the
ftrongeft motives of affed:] on, andclaim for him
our higheft efteem and reverence, the moft
intenfe unequalled defire and delight, a deli-
berate preference of him to every other good,

with

Of Godlinefs, 203

with a prevailing inclination and purpofe to Serm.
pleafe him in all things. VIII.

How thefe excellent principles will exeit'
tjiemfelves in the other world, in the per-
fected ftate of our nature, when we ihall
no more fee God darkly through a gl^fs^
by analogical obfcure reprefentaticns, by re-
mote, cold, and unaffedling reafonings, but
face to face^ and know even as we are known \
and what high pleafures will accompany the
^xercife of them when the glorious objed: will
be intimately prefent to the mind, and as
immediately perceived as the objefts of fenfe
now are, or even our own powers and ad:-
ings, which we know by an inward con-
fciouiiiefs 5 how this will be, we cannot at
prefent comprehend. The exercife of love
and relpecft, the fum of godlinefs, accom-
modated to our ftate in this life feems efpe-
cially to confift in refignation; an entire
acquiefcence in the order he has appointed,
with confidence in his wifdom and goodnefs,
and fubmiffion to his will. Such a temper as
this is the natural, and indeed necefiary ex-
preffion of the higheft efteem and reverence
in the relations we bear to him, as his crea-
tures, dependents, and fubjed:s; the moll
proper refult of our acknowledging his high

per-

204. Of Godlinefs,

Serm. perfedions and his government. So our
VIII. minds are framed that we cannot but approve
^•^^"^^^^ the condu6l of that agent v^ho doth what is
perfectly wife and abfolutely good. If we
diveft ourfelves of prejudices, and lay alide
partial confiderations, we fhall certainly judge
fo ; and that accidental private inconveniences
which may attend a well-contrived fcheme
for promoting the greateft good, ought not to
be charged as a fault on the author, nor im-
puted to any defeft of wifdom or goodnefs.
If therefore it be a principle fufficiently evi-
dent that the governor of the world, to whofe
dominion all things are fubjedt, and who does
whatfocver pleafeth him, is perfectly wife and
good, it follows, that what he does is beft,
abfolutely, and in the whole; and con-
fequently that intire refignation and depen-
dence is due to him, that we fliould commit
ourfelves to him, our ways and w^orks to
his diredtion, who is the faithful Creator,
the jull: and wife, and gracious difpofer of all
tilings. Thus only it is that we teftifyour
affediion to his character and his government.
To love him whom we acknowledge to be
the great ruler of the world, that fupreme
all-comprehending mind, who fees every,
even the minutefl part in this great whole>

the

Of Godlinefs, 205

the tinherfe^ adjufts all the relations of things, Serm.
conducts them in the beft manner, and di- VIII.
redls the intire chain of events for the greateft ^^-'"^"^"^^
abfolute good, and at the fame time to repine
againft any of his difpenfations, and to refifl
his will, is a contradiction -, for fuch mur-
muring, fuch refiftance really amounts to a
difefleem of his charader, and difaffedion to
his government.

The chriftian revelation, as in many other
points, particularly in this, gives great light
to the minds of men and relieves them from
many anxieties and diftreffes. However rea-
fonable it might appear to be, it would be
difficult to abflraft fo wholly from all con-
fideration of our own intereft, as to reft fully
fatisfied in an adminiftration proved in general
to be the wifeft and abfolutely beft, without
any particular aflurance of our own happinefs.
But it has pleafed God to give us an exprefs
promife of eternal life, upon the condition of
repentance and fincere obedience; and not
only fo, but that all their afflidtions and
trials fhall work together for the good of them
that love hi?n. And this is a great fupport to
godlinefs ; a great encouragement to truft in
God at all times, to hope in his mercy and
faithfulnefs, to caft otir cares and bm-dens

upon

iiod Of Godlinefs,^

Serm. upon hiniy believing that he careth for ilSi

Vni. and that he is a rewarder of all them who
^ diligently feek him.

When I fpesik of refignation to God, I do
not only mean that we iliould be fatisfied
with the occurrences of hfe, as ordered by
divine providence, which is indeed an im-
portant part of godlinefs, and a noble
exprelHon of our love and refpeft to the
Deity s but that we fliould approve and
adlively obey his precepts, fubmitting to his
moral, as well as providential government*
For his eternal laws of righteoufnefs are a part
of his conftitution ; the appointment of his
wifdom and goodnefs for us, (excellently
fitted to our nature, and defigned to lead us
to our proper perfedion and happinefs) that
we may fulfil the part which is afligned us,
in the intire fcheme of his government, as
the beft fuited to our capacity. Obedience
to his commands is a juft and natural ex-
preflion of all dutiful and good affedlions to
him, of fear, of love, of gratitude, and re-
fignation, at leaft, all profeffions and ap-
pearances of refpeft without it are but vain,
and will be punlfhed by him as a real indig-
nity. Why, fays our Saviour, call ye me
Lordy and do not the things which I fay ?

and

\

Of Godlinefs, 207

and again*, not every one that faith unto Serm.
mey LorJy Lord, fhall enter into the kijtg- VIIL
dom of heaven, fhall be accounted a real
chriftian and godly perfon, an approved wor-
fhipper of God, or profeffor of religion, and
rewarded as fuch, but he that doth the will of
my father which is in heaven. As the laws of
God, the dictates of eternal reafon and truth
are the tranfcript of his own moral perfections;,
it amounts to the fame thing, if we fay that
godlinefs comprehends the imitation of thofe
perfections, and that they only are godly per-
fons whofe tempers and converfations are
formed to a refemblance of the redtitude and
goodnefs of the divine nature ; they who are
followers of God as dear children who are
holy in all manner of cojiverfation, as he is
holy, pure and perfedl as their heavenly Father
is, kind, companionate and merciful, after
his example.

This dod:rine has been always taught in
the true church, and care taken to prevent
men's falling into that fatal error of placing
the all of religion in a^s of devotion, while
they neglefted that much more fubftantial
proof of refpedl to the Deity, the imitating
of his righteoufnefs and mercy. The Pfalmiji,

* Mat. vi. 21,

in

2o8 Of Godlinefs.

Serm. in the name of God, tells the people of
VIII. IJrael in the 50th pfalm, that he %mU ftot
reprove them for facrifices and biiriit offerings
to have been continually before him. What
he inculcated more earneftly, and laid much
greater ftrefs on, was offering thankfgivings
to God, and payi'ng their vows to the moji highy
by a thorough eifedual reformation of their
lives. The fame pious author elfe where
gives this as the charadler of the man that
ihall afcend to the hill of God, and Jland in
his holy place ; he that hath cleaji hands and a
pure heart, who hath not lifted up his foul to
vanity, nor /worn deceitfully *. And more
fully in the 15th, the godly man who fhall
dwell in the tabernacle of the Lord, is de-
fcribed by the conftant diligent pra(5Lice of
moral duties. He that walketh up?^ightly and
ivorketh righteoufnefs, and fpeaketh the truth
in his hea?'t ; that backbiteth not with his
t077gue, nor doth evil to his neighbour, nor
taketh up a reproach againf his neighbour,
hi whofe eyes a vile perfon is contemned, but
he honoureth them that fear the Lord-y he that
fweareth to his own hurt and changeth not.
The fame dodrine is yet more clearly taught
and largely infifled on in the New Teftament.

* Pfal. xxiv. 4»

Our

Of Godlmefs, 209

Our Saviour often reproves the Jews of his Serm.
time becaufe religion v^ith them had degene- VIII.
ratedii.AC empty forms. They employed them-
felves wholly in, and valued themfelves on,
the fcrupuloufly exadt performance of out-
ward inilrumental duties, while they neg-
ledled fubftantial holinefs and virtue ; they
tithed mint ^ annife^ and cummin ^ but negkSied
judgment^ faith^ mercy ^ and the love of Gody
the weightier matters of the law. And the
apoftles likewife take care to inftrucft chri-
ftians that the chriftian religion does not con-
fift in external things 5 the kingdom of Gody
the efience of true chriftianity, is not meat
and drinky but right eoufnef and peace y and
joy in the Holy Ghofl *.

Yet the external afts of adoration and ho-
mage to the Deity are not to be left undone ;
and the performing of them according to his
inftitution is a part of Godlinefs. In our
prefent ftate the affedlons of the mind natu-
rally vent themfelves by fome outward actions.
Benevolence, efteem, gratitude, and other
difpofitions towards our fellow-creatures, are
not filent and unadtive in the heart. Nature
and cuilom have taught us the proper ex-
preffions whereby they fliew themfelves, and

* Rom, xiv. 17.

Vol. II. P if

210 Of Godlinefs.

Serm. if thefe be altogether omitted, we fliall fcarcely
VIII. conclude that the inward principles have a
being. By a parity of reafon, if we have
internal good afFecflions to the Deity, the fin-
cerity and the force of them are difcovered
by proper outward a6ts. If human fupe-
riors reafonably require that their fubjedls
Ihould recognize their rights, and pay them
the public refped: they claim, is it not juft
that the Pofj'cjfor of heaven and earthy the
Lord of the fpirits of all fejh, ihould be ho-
noured with our external acknowledgments ?
' Not that there is any value in the outward
performance, as feparated from the affedtion -y
but fuppofing iirft the fincerity of good prin-
ciples and difpofitions in the foul, they ought
to be exerted in external ails of worfhip, for
two reafons :

Fir/i^ becaufe that has a tendency to in-
creafe them. The body and the mind in
our prefent conftitution have a mutual in-
fluence on each other. As the vigorous at-
tention of the mind and the earneft exertion
of its powers, fometimes, even overbears the
external fenfes, and fuipends or abates their
exercife, fo the ufe of the bodily organs, as
in fpeaking, or other appointed fignificant
adions, tends to fix the attention of the mind^

and

OfGodlinefs. 21 1

and invigorate its affections. Experience Serm.
juftifies the inftitution ; for it teaches men VIII.
that while they fpeak to God in prayers and
praifes, and perform other appointed fervices
in the due manner, pious difpofitions, in
which godlinefs principally conlifts, are
ftrengthened.

Secondly y Another reafon for outward afts
of adoration and homage to God is, that
thereby we may glorify him. As his fer-
vants efteem him in their hearts, they love
and fear, they truft in and are devoted to
him, all thefe ought to be teftified by fome
proper external ad:s, that others feeing their
good works may be alfo induced to honour
him. This is what is principally meant by
that celebrated expreffion in fcripture, calling
on the name of the Lord : not particular adls
of worihip, but a public and open profeffion
of the true religion, which every godly man
will make, and in fome cafes it is the beft
evidence that can be given of fincere piety.
It is obferved ^, that when men were muU
tiplied on the earthy and probably the good
feparated from the wicked, then began men
to call on the name of the Lord, To join in
religious folemnities as a public acknowledg-

* Gen. iv. 26.

P 2 ment

212 ' Of Godlinefs.

Serm. ment of the true God, and his pure worfhip,

VIII. And to this purpofe St. Paid ^' applies that
declaration of the prophet Joel^ ivhofoever pall
call on the name of the Lordfiall befaved , that
is, whofoever fhall in the fincerity of his heart,
make open profeffion of the true religion, be-
lieving in and worfhipping the true God -, for
the apoille has fhewn in that context, that as
with the heart rnan believeth unto righteoiif-
72efsj fo there mufl: be alfo an agreeabienefs of
our outward behaviour to this, for with the
mouth confefjion is made unto falvation. And
our Saviour often tells his difciples, that
whoever fJoall confefs him before men^ him
will he confefs before his Father and before the
angels \ but whoever fall be afhamed of him
and deny him before ??2en^ of him will he be
afamed and deny him before his Father who
is in heaven.

A religious or godly profeffion is made,
not only by words, but public adts of wor-
fliip, in which focieties join as a teftimony of
their believing in the fame God, and acknow-
ledging the fame rule of worfliip and obe-
dience. And tho' this is far from being the
all, or indeed the main of a pious character,
yet I don't fee that the omitting it altogether

* Rom. X. 13.

can

Of Godlinefs, 1 1 3

can in ordinary circumftances confift with Serm.
true piety. As it is exceeding plain that VIII.
chriftianity requires our affembling for wor- ''•-''V'^
fliip, I can't but cbferve that fome chriftians
neglefting it fo much as they do, iliews too
great an indifference to the injunctions of our
Lord, and to the defign of fuch affcmblies.
Perhaps they may imagine, and I will fuppofe
it to be true, that they cannot exped: any
great improvement in knowledge, by attend-
ing the public inftruftions ; yet their with-
drawing altogether is an offenfive example,
and has an ill influence on their weaker fellow-
chriftians, whofe weaker capacity and under-
ftandins: both needs and may receive informa-
tion in matters of the greateft moment to
them. Beiides, a well difpofed mind may
bear, and think it no difagreeable entertain-
ment to be ftirred up by way of remembrance,
(which St. Peter thought was a juft reafon
for writing his epiftles) I fay, to be ftirred
up by a repetition of religious truths, which
it has known before. And, confidering the
many avocations we have from pious exercifes,
it may not be unprofitable for the beft and
wifeft men, jointly with their fellow-wor-
iliippers, at fet times to engage their folema

P 3 attention

214 ^f Godlinefs .

Serm. attention to the things of religion, and
VIII. endeavour to excite and confirm good af-

^'^'^^''^^ fedtions in themfelves, which may contribute
to their defence againft the returning tempta-
tions of the world. Thus I have endeavoured
briefly to explain godlinefs, to fliew you v/hat
are the affections and difpofitions of mind,
wherein it confifts, and likewife that it does
import the proper fruits of thofe inward
principles in external acts of homage to God.
I w^ill not enter on the confideration of the
particular modes of worfliip, or thofe external
acSions whereby our refpecl to the Deity is
or ought to be expreffed. Religion, in its
eiTence unchangeable as the objedt of it is,
has even by divine appointment varied its
forms, as we fee by the fcripture account of
the patriarchal J the mojaic^ and chriftian
fchemes \ only we may obferve in general
that confidering how vain the imaginations
of men have appeared to be in this important
affair ; what a ridiculous, extravagant and
abfurd pageantry of religious fervice they have
deviled, and how difficult it would ftill be
to bring all men of very different fentiments
and unequal underftandings into one method
of wprfhipj if they were left to tleir own

ia-

Of GodVmefs, 215

nvention ; confidering this, I fay, we areSERM.
indebted to revelation, as there the external VIII.
folemnities of devotion are afcertained by an
exprefs inftitution of God. Aad, efpecially,
it is the peculiar excellence of the chriftian
dilpenfation that it prefcribes a religious fer-
vice which is pure and fimple and rational,
and which our Saviour, by wayof diftindion,
and in oppofition to ail other forms, calls
fpirit and truth, I proceed now to conlider
according to the apoftle^s dire(3:ion in the

Secondly^ The reafonablenefs and necef-
fity of adding godHnefs to all other virtues.
It is indeed a dangerous* miftake to imagine
that, taking it in a ftridl fenfe, it is the whole
of our duty. Other virtues are of eternal
and indifpeniible obligation, as well as piety,
and the grace which brings falvation, or the
gofpel, teaches us not only to live godiy^ but
jhberly and righteoiijly ; but it is a main part
of our duty both on its own account, and
as it is the chief fupport of all virtue. Firfi^
if we confider godlinefs in itfelf abftradtedly,
it will appear to be a very eminent and im-
portant branch of our duty. Not only is it fo

P 4 re-

2 1 6 Of Godli?2efs.

Serm. reprefented in the holy fcrlpturcs, the rule
VIII. of our religion, but if we attend to the rea-

^-^'^'"^ fon and nature of the thing, we mufc be
convinced, that as God is the moft excellent
of all beings with whom we have to do as
our ruler and conftant benefaftor, and our
judge, our firft refped:s are due to him. It
is the great commandment of God's lav/ to
men, and muft be fuppofed to be the great
comm.andment of any law he would give to
reafonable creatures, to /ove him with all the
hearty and foul, a?idmi?id. Can it be thought
that he would form fuch creatures v/ith fe-
cial affedions, and under a law of mutual
' kindnefs, in order to the happinefs of all, and

every one, which our Saviour calls the fecond
commandment 3 and not require that we
fhould love and honour him, the pattern of
all perfection, and the parent of all good, ba-
vin p- p'iven us clear difcoveries of his being
and glorious excellencies, endued us with
powers naturally capable of difcerning them,
and even a neceffary determination to admire
and efteemthem ? It is the diflinguifliing privi-
lege of mankind to be capable of religion. There
are plain enough traces of reafoning in other
forts of fcnfitive beings, but no appearance

of

Of Godllnefs. 217

of any fenfe of religious and moral obliga- Serm.
tion, of a reverence for the Deity, or act- VIII.
ing with a regard to his will and approbation, ""
But of all the natmis of men that God has made
to dwell upon the face of the whole earthy there
is none fo barbarous, as to be without all fenfe
and all form of religion, which fl:iews how
connatural it is to man, that the fervice
of our Maker is one high purpofe we were
made for, and that without it we do not an-
fwer the end of our creation, nor fill up the
place afligned to us, and perform the proper
offices belonging to us, as a part in the regu-
lar fyftem of God's works. All his works
prafe him. The inanimate part of them
can do it no otherwife, than by miniftering
occafion to intelligent beings to glorify him-
But thefe latter, as the apoftle fays * are
without excufe, if when that which may be
hiown of God is manifejl in them (for he
hath Jhewed it unto them, for the invifible
things of him from the creation of the world
are clearly feen, being underfiood by the things
that are made) they glorify him Jiof as God,
neither are thankful Thus, it appears, not
only from fcripture, but the light of nature
and reafon, that godlinefs in the flrid: fenfe,
* Rom. i. 20.

that

2i8 OfGodlinefs,

Serm. that is, an affeftionate reiped; to the Deity
VIII. with proper expreffions of it, is a very im-
'portant and a very evident part of our duty as
reafonable creatures.

Secondly^ It ought therefore to be added
to all other virtues, becaufe it is the chief fup-
port and fecurityof them,and where it prevails
has a great influence on men to praftife them.
It is not the profeiTed delign of revealed re-
ligion, merely to make men pious, but from
that principle to make them univerfally vir-
tuous. Accordingly in fcripture, v^hen our
whole duty is fet before us, and abridgments
given of all God requires, other particulars
are mentioned in conjunftion with piety.
Thus in the prophecies of Micah *, He hath
Jhewed thee O man ! what is goody and what
doth the Lord require of thee^ but to do jujilyy
and to love mercy ^ and to walk humbly with
thy God, And Solomon -f- gives this as the
conclufion of the whole matter, the whole
duty and whole intereft or happinefs of
men, to fear God ajtd keep his cc?nmand^
mentSy comprehending his whole unchange-
able law of righteoufnefs, fobriety, and
mercy, which are neceflarily connected
together. If the fear of God, or fome

* Micah vi. 8. t Ecclef. xii. 13.

Of Godlinefs. 2 1 o

expreflion parallel to it which may be Serm,
flriftly interpreted to fignify piety, is fre- VIII.
quently ufed to defcribe a good charafter, and'
all that is required to our acceptance with
God, it is not to be underftood abftracfledly,
and as feparated from other branches of our
duty, or of virtue 5 but that manner of fpeak-
ing always fuppofes that the fear of God is
naturally productive of, and conftantly ac«
companied with, other good diipolitions, and
a courfe of aftion fuitable to them ; and we
find that very often in fcripture, departing
from evil, doing good, and fuch like general
directions, importing, whatever is morally
right and virtuous, are joined with the fear
of the Lord ; and juftice, as well as devo-
tion, is declared to be a neceffary ingre-
dient in a religious character, as in that of
Si?non ^, The fame man was jujl and devout
waiting for the conflation of Ifrael.

The efficacy of godlinels, ftridtiy fo called,
to the production of all other virtues, appears
from the nature of it already explained. For,
it imports a difpofition to obey all God's
commandments, and to do every thing which
he approves. Now, fince his word plainly
declares that he requires of man every thing
♦ Luke ii; 25,

which

2 20 Of Godlhiefs:

Serm. which is good, univerfal righteoufnefs, cha-

Vlll. .-j|-y^ faithfulnefs, temperance, patience and
humility -, and befides, if we acknowledge
his moral perfedlions, we cannot but believe
he is pleaied with every thing which is pure,
and true, and honeft, and juft, and virtuous,
and praife- worthy, it follows that we cannot
better teftify our refped: to him than by think-
ing on and doing tbefe thi?igs. Again, a
deiire to imitate the Deity is imported in true
godlinefs, or a iincere relpedt to him. In
vain fliould we pretend to efteem any excel-
lent being, which can only be on the account
of his m.oral charadler ; for infinite power
and wifdom, with other natural attributes of
God, feparated from that, might be the
objed: of admiration and terror, but not of
affection ; how vain, I fay, would it be to
pretend an efteem for him, and not defire
and endeavour to refembie him ? Now, the
righteoufnefs of God is like the ^reat moiin-
tains^ eminent and confpicuous, firm and
ftable. 7hc Lord is good unto all^ his tender
viercies are over all his works ; he opejis his
hand liberally and fupplies the wants of his
creatures-^ he is kind to the imthankfid and
the evil. How then can we fay, that we
love God, and have our minds filled with

re-

OfGodlinefs, 221

reverenence for him, while we are altogether Serm.
unlike him ? when inftead of righteoufnefs, VIII.
long-fuffering, abundant goodnefs, and com-
paffion, we are unjuft, deceitful, implaca-
ble, and cruel ? This indeed is fo plain a
cafe, that it is impolTible for any one thro*
mere weaknefs to miftake it 5 any one efpe-
cially who has the opportunity of being
inftrudled out of the holy fcriptures. The
facred writers do fo conftantly and uniformly
teach the neceffity of following God as dear
children^ and that if we would approve our-
felves to him, it muft be bv mercy rather
than facrifice^ and by obedience to his moral
precepts more than by bur7it-offerings^ or any
other external ad:s of devotion.

The application of the whole is, that we
ihould exercife ourfelves unto godlinefs.
That we fhould endeavour to have the prin-
ciples of the fear and love of God more
and more ftrengthened and confirmed in our
hearts. To this end let us frequently me-
ditate on thofe amiable reprefentations which
the works of God, and efpecially his Vv^ord,
give us of him 3 ufe the means of religion
diligently, never refting in the outward form,
but ftill making it our chief aim to have
pious and devout aiFedions excited in our

hearts.

222 OfGodlmefs,

Serm. hearts. Thus fhall we be iincere and wlth-
XIII. out offence in our whole converfation, and
adorn the doBrine of God our Saviour in all
things^ being filled 'with the fruits of righteouf-
nefs^ which are by J^fus Chrifi to his
praife^

SER^

( 2^3 )

SERMON IX.

Of Brotherly Kindnefs and Charity.

z Pet. i. 7.

Aiid to Godlinefs^ Brotherly Kindnefs y and
to Brotherly Kindnefs, Charity.

CHARITY is often reprefented in Serm,
the New Teftament as the fum and IX.
the higheft perfeffion of religion. St. V.^"v^^
Paul teaches us * that love is the fulfilling
of the law. It comprehends all the particular
precepts which relate to our neighbour, fuch
as thou fhalt not kill Thou fljolt not commit
adidtery. Thou fjalt not fleal Thou fialt
not bearfalfe witnefs. Thou Jhalt not covet.
And it is the beft and moft perfedl evidence
of the fincerity and the prevalence of all good
difpofitions. This is the meaning of our
Saviour's command to his difciples f , Be ye
therefore perfeB, as your Father which is in
heaven is perfeB. In the foregoing verfes

* Rom. xiii. 8, 10. f Mat. v. 48.

2 24- Of Brotherly Kii^dnefs and Charity,

Serm. he exhorts them thus, love your enemies^ blefs
IX. them that curfe yoUy do good to them that

^"^^^"^"^ hate you ^ and pray j or them which dejpitefully
life you and perjecute you. And adds this
argument, that ye may be the children of
your Father which is in heaven ^ for he maketh
his fun to rife on the evil and the good^ and
fendeth rain on the jujl and the unjuft. Im-
mediately, it follows, be ye therej ore perfect
as your Father in heaven is perfeSi, That
is, imitate that glorious perfection of the
Deity, his abundant goodnefs and long-
fuffering towards his creatures, even thofe
of them that are wicked, and whom he can-
not approve. And in the parallel place of
St. Luke's go/pel *, after the very fame dif-
courfe, the conclufion is thus expreffed. Be
ye therefore merciful^ as your Father is alfo
mercifid. So that, evidently, the chriftian
perfection which our Lord recommends to
his followers, in imitation of God, is the
perfection of charity and mercy. And thus
in the text, when the apoftle had enumerated
the other virtues which fhould be added to
our faith, and adorn our chriftian profeffion,
he mentions as the finifhing part of a religious
charader, that we fliouid add to godlinefs,

* Luke vi. 36.

Of Brotherly Kindnefs and Charity. 22^

and to all the reft, brotherly kindnefs and Serm.
charitv. - IX.

Thefe two, brotherly kindnefs and charity,
are reprefented in the fame manner, and
with the fame diftindion as different virtues ;
the latter to be added to the former ; tho'
the principle is the fame, an univerfal be-
nevolence to mankind, differing only in its
exercife, according to the diverfity of the
condition and circumftances of the objeft.
The general law which our Saviour calls
the fecond commandment, like unto the
iirft, which enjoins the love of God, is this,
Thou fialt love thy neighbour as thyfelf.
And it appears plainly from our Lord's dif-
courfes, particularly his parable in the i oth of
St. LiUke^ gofpel, from the 3 oth verfe, that
by our neighbour^ we are to underftand any
of mankind to whom wx have an opportunity
of doing good offices, without diftindlion of
nation or religious profeflion; and elfewhere,
-^^ has been already obfei-ved, by an injundlion
more peculiar to himfelf, and to his own re-
ligious inftitution, he extends the precepts of
charity, even to our enemies and perfecutors.
At the fame time, as he has laid a founda-
tion of great intimacy among his own dif-
VoL. II, Q^ ciolesj

22 6 Of Brotherly Kiiidjiefs and Charity,

Serm. ciples, having united them all to himfelf
IX. their head, as members of the fame
body, by the fame fpirit, in one baptifm or
religious profeiiicn, and one hope of their
calling ; and in the relation of children to
one God and Father of all^ "who is above
ally and through all^ and in them ally
he therefore injoins them to keep the U77ity of
the fpirit in the bojid of peace. There are
peculiar offices of love due from them to each
other, founded on that intimate union. The
tendereft compaffion to the infirmities of the
weak, bearing one another's burdens, in-
ftrudiing, exhorting, ftrengthening, comfort-
ing, and edifying each other. And as our
bleifed Mafter enforces and recommends
thefe mutual kind offices of chriftians, the
members of his body by peculiar motives^
thofe efpecially taken from his own example,
and the love he has Aewn to us in dying
the jujl for the imjiijly that he might bring us
to Gody fo he lays very great ftrefs on our
fincere and faithful performance of them.
This is the diflinguifhing badge of his true
followers 3 hereby, fays he, fall all inen
know that ye are my difcipleSy if ye love one
another.

But

Of Brotherly KtJtdnefs and Charity, 227

But ftill, charity is not appropriated to Serm,
thofe of the fame religion, or thofe who are
of the houihold of faith ; at leaft, if there be
a particular brotherly kindnefs due to them,
and they who have purified themfelves by
obeying the truth thro the fpirit^ will and
ought to love one another with pure hearts
fervejitly^ yet a more extenlive charity and
good-will muft be added to that virtue, a dif-
polition to do good to every one of mankind,
as we have opportunity.

Concerning this affedlion v/ith the evi-
dences and expreflions of it, it is not necefFary
to fay much ^ but, I fliall confider more
largely the obligations we are under to culti-
vate it, and efpecially the neceffity oi addiiig
it to godlinefs. The principle itfelf is eafily
underftood, and made obvious by that rule
that is given us to judge by in the abridg-
ment of the moral law, Thou fialt love thy
72eighbour as thy felf. We know every one
of us, however ignorant, what it is to love
ourfelves; there is no one of mankind, in
whom this principle is not ftrong : We may
be miftaken in the methods of purfuing our
own happinefs, no doubt many are miftaken,
but wc all fincerely wiih and earneftly deiire

Q_2 it.

228 Of Brotherly Kijidnefi andChdrit^,

Serm. it. It is in the reality and truth, not in the
meafure of the affedlion, that felf-love is the
' ftandard of charity ; and by looking into our
own heart, and comparing it with that un-
diffembling deiire w^e have of felicity to our-
felves, wx may judge the fincerity of our love
to our neighbour.

The proper expreffions and fruits of this
inw^ard good affection in the mind are as va-
rious as the neceffities of fome of mankind,
and the abilities and opportunities of others
to relieve them. As our prefent condition
is imperfed:, one way of fupplying its wants
is by the focial and compaffionate difpofitions
God has planted in mankind ^ fo that the cares
of every one are not confined to himfelf, but
as parts of the fame fyftem, the fame fociety,
or as members of the famiC body, which is the
fimilitude ufed in fcripture to reprefent the
near relation of chriflians, every one fhould
be felicitous for the good of his brother, and
the good of the v/hole. The happinefs of
the fouls of men, arifing from their integrity
and virtue, is the greateft, in its kind, that
they are capable of, and the longeft in its
duration i and, therefore, to promote it is
th^frjl demand of charity. To inftrudl the

Of Brotherly Kindncfs and Charity, 229

ignorant, to reclaim the difobedient, to con- Serm,
vert finners from the error of their way, to IX.
ftrengthen the weak, comfort the feeble-
minded, to encourage the fincere, and ex-
cite them to growing diligence and zeal in
religion; thele are the noblefi: offices we can
poffibly perform to our brethren, becaufe
they fervethe higheftcnds, and produce the
beft and moft lafting effeds. And thefe are
the charitable offices which the apoflles very
often and with great earneftnefs recommend
to chriftians ; as they fever ely inveigh againfl
the contrary faults, and prefs all the difciples
ofChriftto avoid them; fuch as offending,
weakening, cenfuring, judging, defpifing,
and grieving one another; particularly, the
New Teftament urges tv/o inftances of cha-
rity, the forgiving of injuries, and forbearing
the wxak; that is, thofe of our fellow-
chriftians, in v/hom we obferve pitiable in-
firmities, not wilful and obftinate wicked-
nefs, and errors not pernicious or inconfnlent
with the very being of chriftianity. You will
find it is the current dodtrine of the apoftles,
that we ought to pracftife thefe conftantly ;
and they are prefs'd with the greateft v^armth,
and enforced with the ftrongeft arguments,

0^3 taken

230 Of Brotherly Kindnefs and Charity,

Serm. taken from the example of Chriil:, from the
IX. defign of his death, and the obligations he

'*^''^.r^' has laid us under by his love. How. often do
they call upon us to lay afide all animoiities
and cordentions^ all bitternefs, clamour^ envy^
revenge^ wrath^ and evil [peaking ; to forgive
one another^ if ajiy one have a quarrel againft
any^ even as God for Chrifs fake freely jor-
gave us ', to receive our fellow Chriflians^ the
weak as well as the ftrong, as Chriji received
us to the glory of God-, on account of leiTer
differences in religion (which in this imper-
fed: flate are inevitable) not to break the
unity and peace of the church, not to alie-
nate our aife(!:lions, nor withdraw from • the
religious fellowiliip of each other ? Scarcely
is there any thing more defignedly and largely
treated on, efpecially in St. Faul\ epifties
than this \ as the condition of the church,
and particularly the diiference between the
yewifd and Gentile converts, did in a pecu-
liar manner require it. And, by-the-by,
thefe are ofiices of charity which need now
as much as ever to be inculcated, there beinfy
notorious trefpafles againfl them in almoft all
the Chriftian churches -, not only particular
perfons are chargeable with it, but the very
conftitutJon of religious fccieties founded on

things

Of Brotherly Kindnefs and Charity, 231

things confeffedly of very little momentj ap- Serm,
propriating the tokens of chriftian commu- IX.
nion and marks of efteem to thofe who agree ^'^^"^-^
in them. Any one may fee how difagreeable
this is to the apoilolical rules which injoin
Chriftians to receive thofe who are weak in
the faith ?wt to doubtful difputatio7is ; and to
that /pirit of meebiefs and gentlenefs^ of bro-^
tberly kindnefs and charity^ which the rule of
our religion fo warmly recommends.

But, beiides thefe cflices of charity, there
are others injoin a by the natural law of be-
nevolence, and which the goipel fo far ffom
overlooking, peculiarly enforces 3 thofe, I
mean, which relate to the prefent condition
of mankind. The wife and fovereign pro-
vidence of God has fo ordered that there is a
diverfity in the ilate of men 3 fome are in-
digent, others in a capacity of relieving 5 the
rich and the poor 7neet together^ the difcon-
folate and the comforter, the diftreffed and
him who is able to help him. In all thefo
and other cafes of a like nature, reafon and
a compaffionate heart will readily fuggeft to
a man how he ought to fliow his charity; that;
it is by feeding the hungry ^ cloathing the
7iakedy vifiting the ficky and the prifoner^ and
taking in the jlranger. To theie good works

Q_4, the

2^2 Of Brotherly Kindnefs and Charity,

Serm. the law and the prophets witnefs as duties of
perpetual obligation. And our Saviour, in-
ftead of diminishing from the value and im-
portance of them, preiTes them with the
greateft earneftnefs. In the account he gives
of his ov/n diftribution of rewards and pu-
nifhments at the laft judgment, thefe he
mentions as particular examples of the works
he will liberally recompenfe; not fo as to ex-
clude others, but to fhew that they are in
God's fight of great account. And let it be
remembered, that we muft exert ourfelves in
the practice of them according to our feveral
abilities. For chanty is not an unaclive af-
fedtion refting in the heart, but fhews itfelf
with vigor in genuine beneficial fruits. The
apoflle James puts fo plain a cafe that every
man at firft hearing muft be convinced that
the demands of charity are not fatisfied either
by good wifhes or good words, without fab-
ftantial good vwrks. * If a brother or afifler
be naked and defitute of daily focd, and
one of you fay to theni^ depart in peace ^ be
you 'warmed and filled ; notivitlfianding ye
give them not thofe things njohich are needful
for the body^ what doth it profit ? Indeed it
is equally unprofitable to the objeft and the

* James ii. 15, 16.

pretender

of Brotherly Kindncjs and Charity^ 233

pretender to charity. But I proceed to con- Serm.
lider,

Secondly^ The obligations we are under to
the pradlice of this excellent duty. And the

jirji I ihall mention, is taken from the con-
fjderation of ourfelves. If we enter into a
ferious reflection on the conftitution of our

' own minds, we Ihall find they are fo framed
as to be under an almoft neceffary determina-
tion to the exercife as well as the approbation
of charity ; and if there be any part of the
work of God's law writte?! in our hearts^ it
is this. There is fuch an inftind: of bene-
volence and compaffion to the afflidled of
our own kind planted in every human
breaft, that fcarcely the ftrongefl: prejudices
or moft powerful habits of wickednefs can
overcome. By this facred bond God has
linked us together, and fhewn his gracious
care for the common advantage and happinefs
of all the nations of men which he has made
of one blood to dwell on the earth. Let any
one look into the workings of his own heart
when a pitiable objed: is prefented to him,
and try whether he does not feel fomething
within which calls him to ftretch forth his
hand for tlie relief of the diilreffed ? if it is
not v/ith violence to himfelf that he can

fliut

2 54 Of Brotherly FJndiiefs and Charity.

Serm. fhut up his bowels, harden his heart, and
IX. hide himfelf from human mifery ? whedier

^^^"'''^ he is not feif- reproached when he refufes or
withdraws his help ? and on the contrary,
whether he does not find a real and fubftan-
tial pleafure arife in his mind, a lolid felf-
approving and abiding joy which exceeds all
the gratifications of fenfe, when he has freely
and heartily ufed his power, and improved
the opportunities that were given him for
doing good, and imparting comfort to the
needy ? The greater ability, therefore, which
divine providence gives any man of diflnifing
the effedts of his virtue far and wide by re-
lieving multitudes of his fellow-creatures, the
larger occaiion he has of enjoying the pureft
pleafure, even like that of God himfelf,
w^hofe happinefs is in ccmm.unicating good ;
for the abfolute perfection of his nature raifes
\i\v£\ above the poliibiiity of receiving any. This
is the higheft enjoyment wdiich can arife from
power and riches. V/hat real benefit can
there be in the mere pofleiiion ? So!cmo?t
fays very juftly concerning w^ealth, that thc?^e
IS no good in it to the cwjier^ fave the beholding
tt with his eyes ; a very poor enjoyment.
Nay, he obferves, that riches often tend to
the hurt of the r.oflefTor, which is alwavs

the

Of Brotherly Kindnefs a?2d Charity, 235

the cafe when they are abufed to the purpofes SertvI.
of luxury, of pride, and oppreffion. And
St. P W * teaches us, that they who will be
rich^ fall into teinptation^ and a fnare^ a7id
i?2to foolifo and hurtful lifts^ which drown
men in perdition. But when riches arc em-
ploy'd in liberality, and are the means of
doing good, they then turn to the beft ac-
count and bring in the fweeteft profit to the
ow^ner. All things in this world are fubjed:
to viciffitudes, and, particularly, we fee every
day changes in the cutw^ard condition of men 5
no mortal can be fecure againft this ; but in
all events the liberal m.an has the beft pro-
fped:. BleJJed (fays the Pfahnif -f) is he
that confdereth the poor^ the Lord will deliver
him in troiihle^ he will preferve and keep him
alive^ he foall be blefjed on the earth. But
though the goodnefs of providence is in this
cafe the chief fecurity, yet, in experience it is
often found that the beneficence of good men
has procured them fach efteem in the world
(it certainly has that effed: above all other vir-
tues) as has been very advantageous to them
in a change oftheir outward condition. There-
fore is II Solomons advice very juft, Cajl thy
bread upon the waters^ for thou fhalt fnd if

* I Tim, vi. 9. t Pf. xli. i. || Ecclef. xi. i, 2.

after

^3^ Of Brotherly Kindnefs and Charity.

Serm. after many days. Give a portiofi to feveHy
IX. and alfo to eighty for thou knowejl not what

^""^^^^^^ evil jhall be upoji the earth. But if that ex-
pe6lation ftiould fail, yet furely there will be
a recompence at the refurredlion of the iuft,
and what is lent to the Lcrd^ he will cer-
tainly repay in a future ftate. So that the
belt improvement which can be made of the
tna?7imon of unrighteoufnefs or falpjood^ that
is, deceitful riches^ is what our Lord recom-
mends, namely, to make fuch friends of it
by works of charity and mercy, as when we
fail fiall receive us into everlafing- habi-
tations '^.

Secondly-, Another obligation to the prac-
tice of brotherly kindnefs and charity arifes
from the objed: of it, our brethren and
neighbours, their condition, and the relation
we {land in to them. We are all brethren,
derive our being from one origin, and partake
of the fame common nature, and are liable
to the fame frailties, indigence, and viciffi-
tudes. -|- God has made men of one blood to
dwell on nil the face of the earth. And
though his providence, v/hich fixes the bounds
of their habitations^ and as Mofes expreffes
it, has divided the earth among thcniy ap-

♦ Lake xvi. 9. t Acls xvii. 26.

points

Of Brotherly Kindnefs and Charity. 237

points a diverfity of ftatlons for them, fo that Serm»
the rich and the poor jneet together^ they IX.
ought to remember that the Lord is the maker *^^^^^^^^
of them all. This coniideration ought to
unite their affections and engage their mutual
help. How unnatural is difcord, or even
indifference, among children of the fame fa-
mily ? Now, the great parent of mankind
has an equal intereft in every one of them.
Do we acknowledge him the author of our
being? He is equally the author of theirs;
which fliould znfpire us with tender comoaf-
fion towards each other. If he has diftin-
■guiflied fome children of his houfe from
others by his bounty, it is not that he would
have others in more affiid:ed circumftances
abandoned to perifh, but as the apoftle fpeaks^
in recommending beneficence to Chnffians^
that the abundance cj foine ?night fupply the
"want GJ others. If an earthly father fliould
make an unequal diftribution of his goods,
himfeif ftill living to fuperintend the affairs
of the whole Family, it would certainly be
under a lav/ of kindnefs, and that the rich
JJ:ould not harden his heart and fjut his hands
againfl his poor brother. Thus tlie livin<y
God who cares for all, for they are equally
the workmanflaip of his h-ands, has eilablifhed

a

238 Of Brotherly Kindnefs and Charity.

Serm. a law of mutual kindnefs, that fo far there
IX. may be an equality as none fhall lack the

^^^^^'^^^^^neceffaries of life. The common kindred
among men, and their proximity of blood, is
an argument which nature ftrongly urges in
favour of the needy. Thus the ^ prophet
expreffes the exercife of compaffion to the
indigent, that thou hide not thyfelf from thine
own fefiy and thereby ftrongly enforces the
ad:s of mercy there mentioned, dealing bread
to the hungry J and do at hi ng to the naked.

But the Chriftian religion has fuperadded
fpecial obligations to thofe general ones which
the common ties of humanity lay upon us,
by eftablifliing a new and intimate relation
among the difciples of Chrift. Our Redeemer
died for this 'very end^ that he -f- might ga-
ther together into one the children of God who
were fcattered abroad. He has || redee^ned
a people unto God by his blood out of every
tongue^ and kindred^ aiid station ; and col-
ledled them into one facred fociety and one
body^ as the apoftle fays, J knit together by
joijits and bands^ which having nouriff:ment
minifered by the effeBual working of the fpi^
rit in every part^ increajeth to the edfying

* Ifa. Iviii. 7. t John xi. 52. || Rev. v. 9.
■J" ColoiT. ii. 19.

5 ^W

Of Brotherly Kmdnefs and Charity, 270

ttfelf in love. Nay, we are members one of Serm.
another *, bound, therefore, by a mutual IX.
tender care, even as the hands, and eyes, ^"-^""^^"^
and the feet of the natural body are ready
to contribute their good offices for the fafetv
of each other as for their own,
. In the third place, we arc with refpeft to
God under great and indifpenfable obligations
to the exercife of brotherly kindnefs and cha-
rity. This is clearly infinuated in the text,,
for the apoftle exhorts us to add charity to
godlinefs, intimating the neceffary connexion
between the things themfelves, and that if
the principles of the fear and love of God be
in our hearts, they will naturally determine
us to exercife good-v/ill and beneficence to
our brethren. It is true, the moral oblio-a«
tion of benevolence to our fellow-creatures
may be perceived without attending to the
authority of God as injoining it, or fuch
fandlions of his law as directly operate oa
our hopes and fears ; for fo the mind of man
is framed, as neceffarily to approve fome
things, of fome difpoiitions and adlions of
free agents, or to efteem them honeft and
lovely and praife- worthy, prior to any con-
fiderations of the ccnfequences to ourfelves or

* Rem. xii. ,

of

240 Of Brotherly Kindnefs and Charity,

Serm. of happinefs to be obtained by them. Piety
IX. is one of thefe things, and charity is another.

^-'"V^^ Propofe to any man, fo as he fhall underftand
them, the moral perfeftions of the Supreme
Being, and the relations we bear to him as
his creatures and beneficiaries, preferved by
him, and daily receiving favours from him,
and he will immediately acknowledge that
reverence, love, truft, fubmiffion, and obe-
dience are due to him. After the fame man-
ner, if the mutual relations of men are re-
prefented, it will appear that kindnefs and
beneficence are amiable and praife-worthy.
But thefe two great branches of our duty are
conned:ed together, and efpecially, the for-
mer has a necefFary influence on the latter.
To this purpofe we have an exprefs declara-
tion of the apofde St. fohn *, which ihews
that the natural tendency of the love of God,
the fum of godlinefs, is to produce love to
our brethren with the genuine fruits of it.
But njchojo hath this ^world's gcod^ and feeth
his brother ha^ce need, and JJmtteth np his
bowels of compojjlon from hira^ how dwelleth
the lo've of God in him ?

We cannot have a juiler notion of religion
than that it confifts in an imitation of the

* 1 John iii. 17.

moral

Of Brotherly Kindnefs and Charity. 241

moral perfed:ions of the Deity, and doing Serm.
the things which pleafe him. If we be- IX.
lieve his amiable excellencies, and have an ^-^""^-^^^
efteem and reverence for him in our hearts,
we mull be convinced that it is very defirable,
nay, and the greateft perfeftion we are ca-
pable of, to be as like him as the frailty of
our nature will allow ; and that to be ap-
proved by him in our anions muft be a great
happinefs, and mofl worthy of us continually
to purfue. Now, if godlinefs imports a dif-
polition to imitate God, then certainly it will
dired: us to charity, for thereby we fhall re-
femble our heavenly father, who is good unto
all^ and his mercies are over all his works.
Nothing appears more evident to a confide-
rate mind than the divine bounty. What a
multitude of creatures depend upon him,
and he gives them that which is convenient
for them ! The earth and the fea are filled
with the riches of his liberality ; in them are
innumerable living things^ which all wait on
him that he may give them their meat in due
Jeafon ; that which he gives them they gather -^
he opens his handy and they are filled with
good. The human race are his particular
care. How wonderful is that provifion which
kind providence continually makes for us ?
Vol. II. R AJl

242 Of Brotherly Kindnefs and Charity.

Serm. All our daily returning wants, and we cari-
IX. not nupiber them, are plentifully fupplied by
^'"^'^^'^ him. What devotion, what gratitude to him
muft this excite in an attentive mind ? But
the beft expreflion of it is in following him
as dear children^ that is doing good, relieving
the neceffitous, comforting the afflidted, gi-
ving and hoping for nothing again j in fine^
being merciful as he is. Our goodnefs can-
not extend to God, Jior can a 7nan be profit-
able to his Maker, He is infinitely above the
need or poflibility of receiving any thing from
us. The principal return he requires, is, that
we {liould exercife fome little fimilitude of
that mercy and compaffion he has fhewn to
us. This obligation with refpedl to God will
appearto be very ftrong, if we confider , not only
the infinite difproportion between that bene-
ficence he has exercifed towards us and that
which he requires from us in return > efpe-
cially, that we owe to his goodnefs our re-
demption as well as our being, and that while
we were finners, he gave his fon to die for us ;
I fay, if we confider not only this, but far-
ther, that he has a fupreme and abfolute do-
minion over all the good things he beftows
on us^ they are his own, no one can call him
to account, he may do with his own what

he

Of Brotherly Kindnefs and Charity , 243

he will; whereas we are not fovereign pro- Serm.
prietors of any thing, but have received what IX.
we poffefs from him in truft, and under an ^^^^^-'"^
exprefs condition that we ihall employ it for
his fervice, and particularly for the good of
our brethren ; thus are we bound to the of-
fices of charity in point of juftice and fide-
lity, as well as gratitude. Befides, it ought
ftill to be remembered, that by our fins we
had made a forfeiture of our lives and all our
enjoyments, and what is reftored by mere
grace fhould be employed according to the
will of the donor. The demand of chriflian
charity |;oes fo far as even to our lives, fo
* St. fohn teaches us, Hereby njoe perceive the
love of God^ becaufe he (the Lord Jefus
Chrift) laid down his life for us, and we
ought to lay down our lives for the brethren.
From whence it is juftly inferred in the fol-
lowing words, that the love of God cannot
dwell in that man, who having this ^vorlds
goods y and feeing his brother in Jieed^ futteth
lip his bowels of compaffion froin him.

Again, godlinefs imports a difpofition to do
thofe things which are pleafing to God, and
which he approves. Now, it is apparent not
onlyfromthedeclarationsofhis Vvord, but the

* I John iii. 16.

R 2 whole

^44 Of Brotherly Kindnefs and Charity.

Serm. whole fcheme of his providence, that he is
IX. good to his creatures, and particularly to
mankind; that it is his gracious and kind in-
tention they fhould be happy according to the
meafure of their capacity. There is fuch an
aptitude in things to that purpofe, fuch a
fuitablenefs of objects and events without us,
to our wants, our inward defires, and pro-
penfitics, fuch a conftant fucceffion of the
former always anfwering the perpefrrd de-
mands of the other, by which we flili know
in experience that good is done to us, no one
can reafonably doubt but thefe objefts and
events are defigned by providence as means in
order to happinefs as the e?id. Therefore, to
do good, to communicate happinefs to our
fellow-creatures, as far as it is in our power,
particularly, to thofe of our own kind, is to
do the will of God, and profecute what is ap-
parently his intention ; fo that it • aay be juftly
faid that unmercifulnefs and with-holding
help from the needy, is undoing, as far as we
can, the work of God, deftroying what he
intends to build, and oppofing rather than
^working together with him^ and indeed, re-
belling againf: the univerfal law of the
creation.

But,

Of Brotherly Kindnefs and Charity, 24f

But, Chriftianity is a doctrine according to Serm.
godlinefs ; and this is the religion we profefs
as delivered from God by Jejus Chrijl and
his apoftles. Now what are the evidences of
refpedt to God which it prefcribes? Every
page almoft of the New Teftament is filled
with earneft exhortations to charity, and the
ftrongeft and moft preffing arguments are ufed
to enforce it. Our Saviour lays fuch ftrefs
on mercy to all men in diftrefs, and kindneft
to our brethren, that it is impofiible for any
one to believe his declarations and confider
them impartially, and not be convinced
that without thefe qualifications he cannot
be an approved difcipie of Chrift. But, ef-
pecially, the example of our great mafter is
urged as a motive to this duty. The apoftle
exhorting to a liberal contribution to the
faints *, mentions it as what muft have a
mighty influence on every grateful Chriftian's
heart, ye know the grace of our Lord "Jefus
Chriji, that though he was rich, yet for your
fakes he became poor^ that ye through his
poverty might be rich. Our bleffed Lord
himfelf in the days of his humiliation prac-
tifed that charity which he recommends to
bis followers. Though it was neceflary for
* z Cor^ viii. 9.

R 3 him

2^6 Of Brotherly Kindnefs and Char it)

Serm. him to appear in a very humble form, and
IX. he was fo poor as to have no place of his own
where to lay his head, yet out of the fmail
fuftenance for himfelf and his difciples where-
with to provide the neceffaries of life, he
always fpared fomething for the poor 3 and
for this ufe there was a little treafury kept by
one who always attended him. But, if he had
not filver and gold, fuch as he had he freely
gave, for he w^as continually employed in mi-
niftring to the neceflities of mankind, in go-
ing about and doing good, healing all manner
of ficknefs and difeafes. Again, our Lord
expreilly affures us that he will take kind of"
fices to his needy difciples as the beft expref-
fions of love to himfelf; for he will fay to
the righteous at the laft day, Inajmuch as ye
have done it (fed, and cloathed, and vifited)
unto thefe my brethren^ ye have done it unto
me. This w^ill then be the great fubjeft of
judicial inquiry, and according to the fruits
of charity, or according to the want of them,
fo will the rewards and the punifhments of
men be in a future ftate. For he Jhall have
judgment without mercy that hath Jhewed no
7nercy ; and mercy rejoiceth agatnjl judgment *,
. that is, God will furely punifh the unmercir

* JaraeG ii. 13,

ful:

Of Brotherly Ki7idnefs and Charity. 2\rj

ful ; but the compaflionate and charitable re- Serm.
joiceth in hope of his efcaping the judgment ^^•
of condemnation. There is not any foun- ^"-^^^^"^^
dation on which a man can with greater con-
fidence aflurc his heart before God, and com-
fort himfelf in all changes of his condition.
Thefe are the works which will bear a review
with the greateft pleafure, and felf-approba-
tion. With them fob comforted himfelf,
and maintained his integrity and his hope in
the greateft afflidion. In the characters given
of good men in fcripture thepradlice of charity
is always a principal part, fob refledling on
his moft profperous ftate in the 29th chapter
of his book, when he was in the higheft re-
putation, fpeaks of this as what procured him
the higheft and moft univcrfal efteem, as well
as it afforded the moft folid joy and peace to
his own mind, at the nth verfe, I delivered
the poor that cried^ and the Jatherlefs^ and
hi?7i that had none to help him. The b I effing
of him that ivas ready to peri/h came upon
me J and I caufed the widows heart to fng
for joy. And, in the New Teftament, this
was the excellent charader of Cornelius ^%
Jionoured with Angular favours from God,

* Ads X. 2.

R ^ for

248 Of Brotherly Kindnefs and Charity.

Serm. for he fent an apoftle with ipecial commiffion
IX. to inftruft him, and the Holy Ghoft fell
upon him even before his baptifm, he was a
devout man J and one that feared God and gave
much ahns to the- people.

S E R^

( 249 )

SERMON X,

Sincere Obedience the beft Prepara-
tion for knowing the Truth.

John vli. 17.

Jf any Man will do his Willy he Jhall know
of the Dodlrine^ whether it be of Gody or
whether I /peak of myfelf

TH E public teaching of our Saviour Serm,
very often produced admiration and X.
aftonifhment in his hearers, though w/*v-v-^
the generality of them were not converted.
And as they could not help v^ondering at the
wifdom with which he fpoke, it was a matter
of great fpeculation and inquiry among them,
how he came by it, confidering what they
knew of his education. That a man, who
had never been inftrufted in fchools, but
brought up obfcurely in the family of a
tfadefman, without applying himfelf to the

ftudy

2 J o Sincere Obedience the hejl Preparation

SeRM. ftudy of letters, fliould difcover fuch a fti-
X. perior underftanding, and a thorough and
more exacft knowledge of the law and the
prophets than the moft learned fcribes had
attained to , this was certainly a very amazing
appearance. But the true folution of it him-
felf gives in the words preceding my text :
for when ^h^Jews marvelled, as at the 15th
verfe, faying, How knoweth this man letters ^
having never learned"^ J^fi^^ anfwered^ My
doBrine is not mine^ but his that fent me.
It is not a dod:rine of human learning and
wifdom, which I attribute to my own in-
vention and induftry, thereby feeking to efta-
blifli my reputation as a celebrated teacher,
but immediately communicated to me from
God, whofe glory I aim at in the effedlual
reformation of men, not to pleafe their cu-
riofity, and acquire fame to myfelf.

But, here a very important queftion arofe.
How was this pretence fupported, and how
did it appear that he was a meffenger imme-
diately fent from heaven, and divinely in-
ftrudled to deliver his doftrine to the world ?
For if that were true, confequences of the
greateft moment depended upon it, and he
juftly claimed a greater refpedl than what
was due to the higheift human abilities and

acquifitions,

for knowing the Truth. 2yi

acquifitions. For proof of it therefore, only Serm.
two kinds of arguments could be adduced, X.
and our Saviour infifted on both : The one, '^'^V^^
an external atteftation from heaven by a fignal
divine interpofition for confirming what he
faid. Thus, he appealed to the miraculous
works which he wrought, demanding belief
for their fakes ; and to the evident accom-
plifhment of ancient divine prediftions in
him. He called upon the Jews^ to fearch
the Scriptures, which they acknowledged to
be divinely infpired, and the rule of their
religion, and left the queftion to be decided
by their teffimony. For, fays he, they are
they- which tejiify of ?ne ■^. The other ar-
gument is taken from the nature and ten-
dency of the doctrine itfelf. If it be agree-
able to the principles of natural religion, and
worthy of God as its author y if it aims not
at the felfifh intereft of the teachers, but the
good of mankind, by giving them juft fen-
timents of the Deity, and of their duty j if
it contains the moft powerful motives to the
pradlice of every virtue -, this will prepare a
well-difpofed mind to coniider impartially,
and receive readily the other argument, the
external divine atteftation by miracles and
prophecy, as plainly fhewing the interpo-
• John V. 39.

fition

2 $"2 Sincere Obedience the befl Preparation

Serm. fition of the power and wifdom of God, to
X. recommend it.

^^^"'^'^ But, the prevailing difaffeilion of men
to ftiid: virtue, and their ftrong prejudices
againft the purity of its moral precepts, fur-
nifhed the grand objections againft the chri-
ftian religion, and were the real caufes of
their not believing it. So our Saviour fays,
* T^his is the condemnation^ that light is
come into the worlds and men loved darknefs
rather than lights becaufe their deeds were
evil. And in the text. If any man nsill do
his willy he Jhall know of the dodirine whe^
ther it be of God, or whether Ifpeak of my^
felj. This is certainly a fair and reafonable
ifTue, to put the credit of chriftianity, or any
pretended divine revelation upon. If a man
be an enemy to God, and to righteoufnefs in
his mind, by wicked works^ he cannot be a
competent judge c How can he fail in with
a revelation, which is fuppofed to be an im-
provement upon the didtates of natural re-
ligion, and to carry virtue and goodnefs
higher than human reafon could do without
it j how can he fall in with it, who is averfe
to natural religion, and virtue itfelf, as taught
by the light of nature ? But if any one

* John iii. 19.

for kncwing the Truth, 2 ^3

will examine fuch a revelation with an honeft Serm.
heart, free from the dominion of finiul lufts X.
and paffions, aed with integrity of difpofition'
to admit of a realonable convid:ion, and to do
fincerely whatever he fliall find to be the
will of God, however contrary it may be
to vicious aifed:ions, and to his felfifh intereft,
let him be the judge.

In difcourfing on thefe words, I (hall con-
iider,

i. The condition our Saviour propofes,
or the character and qualifications of tlie per-
fon, who fliall rightly judge concerning his,
and, by parity of reafon, concerning any
other doftrine, whether it be of God, If
any mmi will do his, that is God's, wi/L

II. What he pronounces of fuch a one :
let him judge, and he fhall not mifs of mak-
ing a true judgment : He Jhall know of the
doBri?ie, whether it be oj God, or whether
Ifpeak ofmyfelf

And then I fhall draw fome ufeful infe-
rences.

I. Let us confider the condition our Saviour
propofes, or the charader and qualification

©f

254 Sincere Obedience the beji Preparation.

Serm. of the perfon who fhall rightly judge concern-
X. ing this, and by parity of reafon concerning

^^-^"^'''^^ any other do6trine, whether it be of God.
If any maji will do his, that is God's, wilL

It was to the Jews our Saviour fpoke, and
therefore with refpeft to them his meaning
muft be, that they ihould be qualified to
pafs a right judgment upon chriftianity, by
conforming themfelves, their temper and con-
verfation to the rule of religion which they
had already embraced. They acknowledged,
and he agreed with them, that Mofes and the
prophets were meffengers by whom God
Ipoke at fundry times y and in diverfe man-
ners to their fathers. If therefore, they were
the true difciples of thofe ancient teachers,
if they fincerely received the law, and the
holy oracles delivered by them, and walked
according to their diredtion, uprightly, they
might then be able to difcern, whether the
gofpel which he taught was accompanied with
fufficient evidence of a divine original.

But, a mere profeflion would not fo qualify
them, or a merely fpeculative and unafFec-
tionate affent to the truth, and an external
conformity to the ceremonial injunctions of
the law, Mofes himfelf, and the prophets
did not lay the flrefs there : nor was their

doC'-

for knowing the Tritth. 2^c

doftrlne rightly underftood, if that was taken Serm.
for fulfilling the deiign of it. The firft and
ereat commandment of the law, which the

o

Jews alfo confeffed, was, to love the Lord God
with all their heart ^ and with all their foul ^^ and
with all their mind. And the fecond was like
it. Thou f oak love thy neighbour as thy f elf ^,
And the fubftance of what God required by the
prophets v/as, to do jujlly, and to love mercy^
and to walk humbly with God-f, This was
declared in the Old Teftament to be better
than facrifice, and the knowledge of God,
the fear of him, and obedience to his moral
precepts, more valuable than burnt-offerino-s
and all ceremonial obfervanccs. Here then was
thedefedtof the j^^wj, which principally occa-
fioned their difbeiief of chriftianity : Not that
theycamefliortof a warm zeal for the honour
of their religion as divine. They contended for
it even furioufly : or of a pund:ual obfcrvance
of the pofitive Mofaic inftitutions ; they ful-
filled them to the minute circurnflances of
tithing mint, annife, and cummin exadly,
and added to them traditions of their own :
But they negleded faith, and judgment,
and mercy, and the love of God, the weightier

* Mat. xxli. 37, 39. f Micah vi, 8.

mat-

2 £6 Sincere Obedience the bejl Preparation.

Serm. matters of the law. They indulged them-*

X. felves in pride and covetoulhefsj and other

^'"^''^^ vices, which ic^ darkened their underftand-

ings, and hardened their hearts, that they

could not perceive, nor would aifent to the

truth which is after godlinefs and virtue.

But tho' this was immediately fpoken to
the Jews, and the qualification required in
them for judging of the truth and divine au-
thority of the chriftian dodlrine, was doing
the will of God revealed by Mojes and the
prophets ^ yet it holds equally with refpect
to all others, not only that obeying lincerely
a former acknowledged revelation, will befl
- prepare men for judging of a pretended new
one, whether it be real or not: But they
who never had any, by doing what the
light of nature difcovers to be the will of
God, are in the beft condition, indeed the
only fure way, to know a doctrine, whether it
be of God, or whether the teacher fpeaks of
himfelf

It is certain that God manifefts himfelf to
all mankind, by the light of nature and rea-
fon. This is his original voice, whereby we
are taught the great principles of religion, his
being, his perfections, his providence, and
the homage and obedience we owe him.

The

fir kmns)ing the Truth, .^ 257

The heave?is declare the glory of God -^ and the Serm.
Jirmament Jheweth his handy -work. Day unto X.
day uttereth Jpeechy and night unto night ^^^'^^''"^
fieweth knowledge, There is 7io fpeech^ nor
language^ where their 'voice is not heard*
Their line is gone out through all the earthy
and their words to the end of the world ^,
And not only are men inflru6^ed by the works
of God, in the firft principles of religion, from
which they may infer their duty, but he has
engraven on their hearts a fenfe of good and
evil, and written in them the work of his law^
to the re(flitude of which their confciences
bear witnefs •f-.

This is the original foundation of religion
laid in the frame of our nature, to which any
true revelation can only be fuppofed to be a
fuperftrufliure accommodated to fome fpecial
exigencies which have arifen in the ftate of
mankind. It is as much and as certainly as
any thing can be the voice of God. And
being that which is the firft and moft clearly
known to us, it is the rule whereby all doc-
trines faid to be of God, are to be examined
and nothing received as fuch, which is found
by every one judging for himfelf, contrary
to it.

* Pfalm xix. i, 2, 3, 4. f Rom. ii. 25,

Vol. IL S Now,

258 Since Obedience the bejl Preparation

Sfel^M. Now, if it be fo, it follows that they who
X. do the will of God made known to them by
^^^^''^'^ the light of nature fhall know a do<Strine that
is of God, and diftingulfli between it and that
which falfely pretends to that charad:er; juft
in the fame manner, and for the fame reafon,
(hat they who fincerely obey a former true
I'evelation are beft qualified to judge of a latter
one. In the one cafe the honeft mind re-
ceives the new divine dodlrine becaufe it is
agreeable to what he was before fatisfied God
had revealed. In the other, becaufe he per-
ceives it agreeable to what his reafon fully
ndured him before, was the will of God.
And in both cafes it is the corrupt affedions
of men, as a law leading them into capti'vity
tojin^ which caufe them to rebel againil: the
light . that makes manifeji their evH deeds^ or
occafions their unbelief. Nor can we rea-
fonably doubt but the declaration of our Sa-
viour in the text was intended by him to be
linderftood in this extenfive fenfe* For he
knev/ and deiigned that his gofpel ihould be
preached to the Gentiles who never had any
other pcfitive revelation, as well as to the
Jews, who had Mofes and the prophets,
and that it v/ould meet with various reception
among both. Therefore, the Ghara(Ster and

qua-

for knowing the Truth, 2^^

qualification he gives us of thofe who {hould Serm,
rightly underftand and fincerely embrace it, X.
may be univerfally applied to the hearers, ^^^'V^^
Jlince the reafon of it is univerfal ; and in fadt
we find that among the Gentiles, as well as
the Jews, corrupt men under the power of
vicious afFedlions and devoted to their felfifli
interefts, could not difcern the evidences of
chriftianity when it was publifhed to them,
but rejedted it with abhorrence. As at
EphefuSy DefnetriuSy and the craftfmen, ap-
prehending the lofs of their gainful trade, in
making filver fhrines for Diana^ if the gof-
pel were entertained, gave it violent oppofi-
tion, and raifed a tumultuous perfecution
againft the apoftles. On the other hand,
men of probity gave it a fair hearing, and
perceiving the convincing proofs of its truths
they received it with candor, of which Cor-
nelius is an illuftrious example* And as the
apoftle Peter excellently obferves on that
occafion, that God is no relpedler of p6rfons 3
hut in every nation he that Jeateth himy and
worketh right eoujhefsy is accepted with him * 3
fo from the fame inftance it is apparent, that
in every nation he that feareth God and
worketh righteoufnefs ; in other words, he

* Ads X. 34, 35.

S 2 that

2 60 Si?2CtTe Obedience the bejl Preparation,

Serm. that doth his will, fhall know of a doftrine
^' faid to be of God, whether it be really fo.

I fliail only add, that doing the will of
God, the condition mentioned in the text,
mufi: be underflood in a fcnfe accommodated
to the imperfed: ftate of human nature.
Whatever difpenfation men are under, whe-^
ther ivithout law, or imder a law, as the
apoflle fpeaks ; that is, a pofitive WTitten law ;
it is the lincerity of their hearts, and the in-
temtv of their lives in the creneral tenor of
them, that will qualify them for knowing the
doctrines which are of God : not a fmlefs
perfection, for that is what no man can at-
tain to in any ftate while he is in this world.
God will communicate all neceflary light to-
an honeft mind heartily difpofed to under-
ftand the truth, and to praclife what is good^
as far as it is at prefent known, making gra-
cious allowances for unavoidable infirmity.

I come, in the fecond place, to coniider
what our Saviour pronounces concerning the
perfon qualified, as already explained, that he
ihall not- fail of making a right judgment of
Chriftianity, or of any other divine revela-
tion, or pretended revelation. He fiall know
of the doBrine whether it be of God, or whe*
ther I [peak of myfef If a doftrine falfely

lays

for blowing the Truth, 261

lays claim to a divine original, it is for that Serm.
very reafon to be rejed:ed. It may indeed X.
contain fome truth which ought to be Hill'
received. But the fcheme is an impofture,
and the author a perfon of the moft infamous
character, a prophet that lies. i?i the 72a me of
the Lord. Now that we may be able to di-
ftinguifh in this cafe, between a divine doc-
trine and a human invention, or whether the
real original author be God or a man only
falfely pretending a commiffion from him,
we ought to have a ftandard to judge by ;
that is, fome previous knowledge of the will
of God, with which all other declarations,
which really come from him, always .will
and neceflarily muft be confiftent, it being
impoiTible that he ihould contradid himfelf.
It is true, God may reveal to men what is
new, and could not be known without a re-
velation : but then it cannot be contrary^ or
have an oppofite tendency, to what was dif-
covered by a former certain revelation, or to
the invariable law of nature, but rather muft
tend to ftrengthen it and promote its defign.
This is the fure ground upon which the af-
fertion in the text refts. The good man who
fmcerely does the will of God, knows it beft,
and not having his mind biaffed with any cor- ^

S 3 rupt

i6i Sincere Obedience the bejl Preparation

Serm. ruptafteaion which may mifleadhisjudgment,
X. is beft able to difcern what is agreeable or dif-
agreeable to it. Any one who is acquainted with
human nature and has made obfervations on
mankind, mufl be fenfible that the afFedlions
and paffions of men have a very great influence
on their underftandings, inclining them to
judge of things quite differently from what
they would do, if their minds were free from
prejudices. And this makes the great diffe-
rence between good and bad men in judging
of moral dodrines. The former readily re-
ceive the truth becaufe they are heartily wil-
ling to obey it ; and the more they difcover
of it, the greater fatisfaftion they have arifing
from a confcioufnefs of their owp integrity :
or as our Saviour fpeaks, * He that doth truths
cometh to the lights that his deeds may be made
manifefi^ that they are ijoronght in God, The
other, the obftinately vicious, are averfe to
tho. fame truth becaufe it reproaches them for
their wickednefs which they are unwilling tq
forfake, 2nd therefore they catch at every
handle or colourable pretence whereby they
may fupport ihemfelves in rejecting it y or,
.iiccording to our Lord*s exprefTion in the
place jull now referred to -f- Every one that

* John iii. 21. t ^^?r. 20.

floth

for knowing the Truth, 263

dcih roil, hateth the lights neither cometh Serm.
to the lights leji his deeds Jhoidd be reproved. X,
And as thus it appears that the dodtrine of
the text is founded in plain reafon and what
may be commonly obferved to be the difpo*
fition of men ; fo,

Secondly^ we may confider it in another
view equally advantageous, that doing the
will of God is a qualification fo acceptable
to him, that it will intitle men to farther iU
lumination and inftrudtion from him, in
matters of fo great neceffity and importancct
It ought to be acknowledged that God is the
* Father of lights, from whom every good and
ferfeB gift cofneth down. And, therefore,
any of mankind who lack wijdom and in*
ftrudion in their duty and in order to their
happinefs, may feek it from him with good
hope of obtaining it : fince he gives to all
his living creatures that which is convenient
for them, He opens his hand liberally, and they
are filled with good, it cannot be doubted
but he will give to reafonable beings thofe
sifts which are fuitable to their nature, and
whereby it may be carried to its proper per-
feftion, provided there be no obftrudtion on
their part, no difqualification which, if I
♦ James i. 17.

S 4 may

264 Sincere Obedience the bejl Preparntion

Serm. may fpeak fo, lays a reftraint on his moft
X. communicative bounty. All valuable and
ufeful knowledge is derived from God as its
original author. There is a ^ Jpirit in many
and the infpiration of the Almighty giveth
him iinderjlanding. Difcretion in condud:ing
even the affairs of common life cometh from
the Lordy who is wonderfid in counfel and ex^
cellent in workings as the prophet obferves ||.

Much more may we juftly attribute to
him the wifdom which is neceffary to men's
moral conduit, upon which their higheft
happinefs depends, and it is moil worthy of
him to beflow. Efpecially, his affiflance will
not be wanting, that thofe who are iincerely
difpofed and duly qualified may know the
characters of a revelation from himfelf, fince
that mufl be fuppofed to be of the greateft
nioment and the moft important confequences
to depend upon their receiving or rejedting it.
For it can never be imagined that God would
interpofe in an extraordinary manner, by ma-
king his will known to mankind without
intending fome great benefit to them, and
conveying fome very neceffary inftrudtion.
And the fame goodnefs which moved him
to reveal himfelf at all, would determine

* Job xxxii.-8, \ Ifa. xxviii. 29.

him

for knowing the Truth. 26^

him to favour them with thofe aids whereby Serm.
they fliould be rendered capable of under- X.
ftanding it. Now, of all men they are the'
moft likely to be diflinguiflied with the pri-
vilege of receiving farther inflruftion from
God, who have duly improved in pradlice the
knowledge they have already attained, and
faithfully done the will of God fo far as they
could underftand it. So that we may con-
fider the words of the text as containine a
promife to fincere well-difpofed perfons, the
lovers of true virtue and gocdnefs, '' That
" God will teach them fo far as is abfolutely
*^ neceflary, and that they fhall not fatally
" err by receiving a pernicious impofture for
" a divine revelation." And this indeed is
what our notions of the wifdom and good-
nefs of the Supreme Being will naturally lead
us to believe.

I come now to draw fome inferences.
And

Firjf, What has been faid concerning the
chriftian fcheme in general, may be applied
to its particular parts. The gofpel is a fyftem
which contains a variety of dcdrines properly
fo called, or articles of belief, which are
principally the fa(3:s reported in it concerning

Qur

266 Sincere Obedience the be ft Preparation

Serm. our Saviour, of promifes, of threatnings, and
X. rules of life. Thefe all being delivered by

^^^"^^^ the divine author himfelf, or by his imme-
diate mcflengers, the apoftles guided by his
Spirit, are according to his intention to be
embraced by his difciples. But they are not
all equally underftood, either becaufe they
are not alike clearly revealed ; which in facS
was the cafe in the firft age of chriftianity ;
fome principles were but obfcurely hinted by
our Saviour himfelf which are now articles
of his religion. The beft of his difciples who
upon clear convidlion embraced this grand
truth, which was the nthe fum of the chri-
il:ian creed, that he was the MeJJtas, a teacher
fent from God, feem in a great meafure, and
for a long time, ignorant of his dying on the
crofs, as important as that doftrine now ap-
pears to be by the declarations of the New
Teftament. And when he was dead they
were ignorant of his refurredtion. For St.
yohn fays cxprefsly *, that as yet they knew
7iot the fcriptiirey that he mu/i rife again jrom
the dead. Or, the cafe may be, that though
the revelation of Chriftianity is compleated,
yet fome of its particular doftrines ar^ not
alike clearly and intelligibly propoupd^(l to

• Joan XX 9.

men.

for knowing the Truth, 267

men. For example, in very corrupt ages Serm.
and parts of the church when the generality X.
of Chriftians have not the fcriptures in their'
hands, nor any means of knowing revealed
religion but as it is delivered to them by their
teachers, who deliver fome dodtrines plainly
enough, others they entirely pervert and mif-
reprefent : In fuch cafes it is ordinarily im-
poffible that the generality of Chriftians fhould
clearly pnderftand thefe latter doftrines.

But here may be juftly applied what our
Saviour teaches in the text, that fuch as do
the will of God, fhall know the dodrine
which is of him. That is, they fhall know
whatever is abfolutely necejjary to be known*
They (hall not only be able to judge con-
cerning a divine revelation, but alfo to
difcern and to underftand all its eflential
articles. Without that they cannot be faid
to know it at all. And indeed if we fuppofe
that a man by the honefty of his heart and
the goodnefs of his life is qualified to know a
docftrine propofed to him whether it be of
Gody we may well conclude that when it is
gradually communicated, fuch perfons, by
conforming to it fo far as it is underftood,
will be qualified to know what is farther ne-
ceifary.

The

2 6S Sincere Obedience the bejl Preparation,

Serm. The plain confequence is, that a fincere
X. Chriftian cannot err in a fundamental dodtiine
of religion. For that is a diredl contradidlion
to the text, implying that he who will do the
will of God, may not hiow the doBrine
which is of God ^ not knowing what is of its
very effence. They may be ignorant of fome
things contained in a divine revelation, for
they are not infallible : but not of any thing
which is ahfolutely necejfary to the end of it,
that is, to their falvation and acceptance with
God. As they who were taught of God the
truths of natural religion, fmcerely obeying
them in praftice, were thereby diipofed for
receiving Chriflianity, or coming to Chrijl y
fo his true iheep, his faithful difciples, can
diftinguifh betv/een his voice and the voice of
ftrangers, that is, true doftrines agreeable to
the foundation he has laid, and the erroneous
inventions of felhili and corrupt men, which
have a contrary tendency. And therefore, let
no fincere perfon v/hofe heart witneffes to his
diligence and impartiality in inquiring, and
his readinefs to receive whatever he can dif-
cover to be the Will of God, be in a paiiic
about his belief, apprehending he does err
or may err fundamentally, or fo as to
come feort of the hope of the gofpel by

'7 his

for knowing the T^riith. 2 6p

his error. Againft that danger he has a per- Serm.
fed fecurity, if we may rely on the affurance X.
our Saviour gives us in the text. And indeed ^-^^'^^'^^^
the confideration of the wifdom and goodnefs
of God in the government of his reafonable
creatures will not fuffer us to think otherwife.
For doing the will of God in the fenfe of the
text comprehends all the moral qualifications
which we can reafonably conceive fhould
render us acceptable to him, and to fufpend
our title to his favour, or any thing which is
abfolutely neceffary to it, on any other con-
dition, is to reprefent him as an arbitrary Be-
ing, who does not deal with moral agents
according to the meafures of equity and good-
nefs, which is at once to deftroy the true and
the only foundation of all religion and confi-
dence towards him.

In the next place, we may infer, that our
prefervation from fundamental anddeflraffive
errors in religion does not depend on infalli-
bility in ourfelves or any other Chriftians-
Our Saviour has placed it on another and an
infinitely more juft and reafonable founda-
tion. Religion is every man's perfonal affair,
and his own happinefs depends upon it. If
he is an infinitely good Being, and a perfect
lover of righteoufnefs in whofe hands the dif-

tribution

270 Sincere Obedience the bejl Preparation,

Serm. tributioa of that happinefs is, and all the
X. knowledge, and whatever elfe is requilite to
it, on what terms is it to be communicated ?
One would naturally apprehend it fhould be
on the terms of cur exerting our pbwers in
the beft manner we can to plcafe him, that
is, by the practice of virtue or doing his will.
This is the doftrine of the text. But the
pretence of infallibility and human authority
in the matters of faith and confcience, fets
the whole affair on a quite different foot. It
puts our religion and falvation into the hands
of v/eak and finful mortals, and the whole
virtue of Chriftianity intitling finners to eter-
nal life, muft confift in a fervile fubmiffion
to their decrees. Let plain reafon judge whe-
ther this be a doftrine of God, or whether
men teaching it fpeak of themfelves. This
pretence naturally produces the effefts which
experience fhows us it has produced where
it is claimed. It eftablifhes profound igno-
rance, turns religion into fuperftition, fills the
hearts of men with pride, blind zeal and un-
charitablenefs, and is followed with tyranny
and perfecution. And in proportion where-
ever there is any claim of human authority
in the affairs of religion and confcience, it
has the fame tendency* Perhaps, fome may

imagine

for kmiDing the Truth. 271

imagine that the doftrine of fincerity as con- Serm.
taining all needful qualifications for fufficient X.
knowledge in divine things, tends to leffen ^•^^^'"^^
the value of believing aright, and to make
Chriftians indifferent about religious truths.
But indeed the quite contrary follows from
it. It does diminifli the importance of cu-
rious fpeculations about which good men may
differ, and yet which fome tyrannically im-
pofe upon others as neceffary points, thereby
throwing the chriflian world into confufion.
But what can lay a greater importance on
real falutary knowledge and a right difcern-*
ment of religious truth, and raife it higher in
the efleem of men, than making the befl
thing that the human nature is capable of,
that is, fincerity in doing the will of God, the
condition of attaining it ?

Another inference is, that we (hould al-
ways have an inviolable regard to the will
of God, I mean the weighty matters of his
law, in which all good men are agreed, and
make it a rule in judging of religious truth.
Whatever has a neceffary connedtion with
judgment, and mercy, and honefly, and the
love of God, and a dired: immediate ten-
dency to promote them, we may fafely re-
ceive. Whatever has no relation to them is

of

272 Sincere Obedience the bejl P?'eparation

Serm. of no importance. Whatever has a contrary
X. tendency ought to be rejedled. Judging by
this rule, a great many dod:rines which have
been taught in fome chriflian churches are no
other wife to be accounted of than as wood
and hay andjliibble^ good for nothing but to
be burnt, and they even rifque the falvation
of the authors and teachers of them. What
a notion can a man have of the will of God,
who imagines it is fulfilled by forms and ce-^
remonies, by failings and voluntary humility?
What connexion have thefe things with moral
goodnefs ? But they are pernicious, everfive
of the verv foundation, when fubflituted in
the room of it ; and fo are things of a better
characlcr and original, even all the inftru-
mental parts of religion, when duties of po-
iitive inftitution are put in the place of folid
piety and virtue, penitential griefs for effedlual
rcDentance and amendment of life, and a
prefumptuous confidence in the merits of
Chrill:, for faith producing by love works of
rlghteoufnefs, temperance, and charity. All
thefe beine doctrines which have been main-
taincd, a fincere mind univerfally and up-
rightly difpofed to do the will of God, will
be able to make a true judgment of them, and
Others of a like nature and tendency.

To

for knowing the Truth, 273

To conclude; if we would make profi-SERM.
ciency in the moft ufeful knowledge and in X.
the difcernment of religious truth, let us be ^^^"''^^^
diligent in the pracflice of our duty, fo far as
we already underftand it 5 and thus if we
follow on to know^ we JJmII know the Lord,
The apoftle * fpeaks of a kind of know-
ledge which puffeth up, but charity edifieth.
By it we make the befl and the fureft pro-
grefs in true Chriftianity. And at the third
verfe he fays, If any man love God, the fame
is k?iown of him ; rather it fhould be tranf-
lated, the fame fhall be made to know him.
It is not always the greateft genius and the
moft penetrating judgment that underftands
religion beft. Some men of the moft emi-
nent abilities are the moft fubtle defenders of
error, when their minds are under the power
of corrupt affedlions. Thus the apoftle ac-
counts for the apoftacy of Chriftians, and
experience juftifies his account -f. Men are
drawn away with the deceits of impofture,
becaufe they received not the love of the truths
and are abandoned to the efficacy of error to
believe lies, becaufe they had pleafure in un-
right eotfnefs. But, an lioneft heart, found

* I Cor. viil I. f 2 ThefT. ii. 10, n.

■ Vol. II. T in

27+ sincere Obedience the heft Preparation^ &c.

Serm. In God's ftatutes *, Jhall know the truth and
X. he made free by it. As the Pfalmijl fays -f-,

^•^^y"^ by an aiFedlionate meditation on God's pre-
cepts and learning them, h£ was wifer than
his enemies. For they\ fays he, are ever
with 7ne,

* Pf. cxix. Sa. f ?r. cxix. 97, 9?

SER=

( 27J )

SERMON XL

Of the Vanity of Man's Judgment
compared with that of God.

I Cor. iv. 3> 4.

Buf with me it is a very Jmall thing that I
Jhould be judged of you ^ or of mans judg-
ment but he that judge th me is the

Lord,

AS the apoflle Paidvizs a very eminent Serm,
and fuccefsful teacher of chriftianity, XL
the enemies of that facred inftitution ^"^^^^"^"^
in its purity and fimplicity were his enemies,
continually perfecuting him with reproaches,
and endeavouring to raife a ipirit again ft
him ; not only from private envy, but with
a wicked intention to defeat the deiign of his
miniftry, and render his labours for the con-
verfion of men, and the edification of chri-
ftians ineffedual. Thefe attempts were efpe-
cially made at Corinth^ where faife apoftles,

T z Ju-

276 Of the Vanity of Mans fudgrnent

Serm. Judaifing teachers, and vain pretenders to
XL fcience and to oratory, join'd their utmoft
'^-''■v^ efforts to raife a party in oppofition to him,
and leffen him in the efteem of the people,
who by his means had received the goipel,
and were formed into a chriftian church.
And fince the purity of his life was fuch as
cut off all handle of calumny on that account,
they reprefented his perfon and his Ipeech in
the moft difadvantageous light , further in-
linuating that he had ambitious afpiring
views to ellablifli himfelf in a fuper-eminent
authority, and bring others into a fervile fub-
jedtion to him who were in feveral refpefts his
equals or fuperiors, and who therefore fet up
for an equal or fuperior leading in the church.
By thefe means the apoftle was laid under
the difagreeable neceffity of vindicating his
own charader, which he does particularly
in this and the other epiftle to the Corinthians.
He proves largely his calling to the apoftolic
office by the evident figns of it in the il-
luftrious miracles he wrought for the confir-
mation of his doctrine. He acknowledges,
indeed, that his fpeech was not eloquent, and
that he did not pretend to a high reputation
for human learning, but infills that this was
fo far firom being any juft objedion againft

his

compared ivitfo that of God, 277

his preaching, on the contrary, it was moft Serm.
becoming the fublinie excellency, the gravity, HI.
and fimplicity of the gofpel dodrine, which ^^^^"^^"^
would be difparaged rather than ferved by the
little arts of fophiftry and the enticing words
of man's wifdom ; its true authority and cre-
dit depending not on the wifdom or power
of men, but the divine atteftation given it
by miracles and extraordinary gifts, which he
calls the demonfiration of the fpirlt and of
poiver. And for infinuated relledlions, that
he affecSed pre-eminence, and carried it as
a mafter with haughty neglefl: of thofe who
had at leafl: equal pretenfions ; nothing can
be farther than the whole condud: of St. Paul
from any the leafl appearance of a lordly,
magifterial, or a factious party fpirit; he"
preached 7iof himfejf but Chrijl Jefus the
Lordy and himfef the fervant of chrijlians
for Chrijts fake -, he never ftudied to pro-
mote the fervice of a party, but of pure re-
ligion, in oppofition to all party interefts,
names, and diftinftions, which he ufed his
utmoft endeavour to have intirely taken
away. But, after all, if the arts of adverfa-
ries had been able to make any imprefiions
on the minds of the chriftian people to his
difadvantage, fo that even they went fo far

T 3 518

2yB Of the Vanity of Maris judgment

SiTRM. as to join in cenfuring him, this was a matter
XL he was not extremely folicitous about, ex-

'cept for their own fakes, for, fays he, with
me it is a 'very Jinall thing that I Jhould be

judged you y or of mans judgment,

Thefe words, not to iniift any more on
the apoftie's particular circumftances referred
to, and his defign in fpeaking them, will
bear a general and very ufeful application to
all of us, in diredling our regards to men,
and their judgment, and indeed, informing
pur temper and our whole converfations :
for they contain two confiderations of
great, tho* very unequal importance, to
the enjoyment of life, and the regulating
of our behaviour, the judgment of men, our
fellow creatures or fellow chriftians, and
the judgment of God.

Thefe confiderations, I fay, are both of
importance. For, even the judgment of our
fellow mortals concerning us and our aflions,
we cannot help finding our hearts in fome
degree affected with ^ the inftinds of our
nature determine us fo, and from a relpedl to
this judgment, v/e take many of our mea-
lures in life. But to a mind fo conllituted as
St. Paul's was, fo thoroughly religious and
Satisfied from itfelf^ that is^ from a ccnfciouf-

compared iDtth that of God, 279

nefs of its own integrity, fo pofTeffed with Serm.
the love and fear of God, fo fully perfuaded XL
of his being, his perfedions, and government ^^^'"^^'"^
of the world, either the approbation or dif-
approbation of men, was but a very fmall
matter in comparifon. Though it is natural
for men to defire the efteem of each other,
which renders their condition much more
fafe and comfortable, efpecially, to a perfon
in fuch a public ftation as St. Faul was, his
general good reputation mull contribute
greatly to his ufefulnefs, for which reafon he
principally valued it; yet to a man who
makes a juft efllmate of things according to
their real value, this is of no miOment at ail
when fet againft the divine approbation. This
comparifon I intend to infill on in the pre-
fent difcourfe, and to lliew that the judgment
pf men concerning our characters and aflrions
is very little to be valued, if we confider
that he who jiidgeth us is the Lord: And
then I (hall make fome ufeful obfervations
Vipon it.

That, whatever we may think concern-
ing the judgment of men, indeed any of
mankind, and whatever foliptude v/e may
have to obtain it in our favour, the apoftle
concluded rightly it is a very little thing

T 4 i^oni-

2 8o Of the Vanity of Mans Judgment,

Serm. comparatively with the judgment of God,
XI. will appear, if we confider the uncertainty
of the one, and the infallible certainty of the
other y the infinitely greater importance of
the latter in itfelf, and to all the purpofes for
which approbation can be defired ; and lafily^
the confequences of it to our intereft.

Firfl^ as the fubjed: of the judgment
here meant is the moral character and the
moral condu6l of men, which upon ferious
reflexion and '^^c^'j the very conflitution of our
minds, muft appear moft worthy of our
regard, the opinion we have of a perfon's
judgment always bears proportion to his know-
ledge, to his capacit}" of difcerning, his op-
portunities of information, his impartiality
and diligence in enquiring. On this account
it is a fmall thing to be judged of men, be-
caufe this judgment is little to be relied on.
It is often erroneous ; their underftandings
are very weak and narrow, their knowledge
is very fcanty, efpecially of the morality, the
true intrinfic goodnefs of difpofitions and
works. Experience h^s taught wife men
|:o make very little account of the opinion of
the giddy, the untliinking, and credulous
populace, whether it be for or againft them ;
for it is very often formed without under-

ftanding.

compared with that of God. 281

{landing, upon flender information, and upon Serm^
circumflances which are very remote from XL
the true merit of perfons or adlions. The'**'^^'*'*^
judgment of the fober confiderate few, does,
in the eftimation of a thoughtful fedate mind,
outweigh numberlefs multitudes of fuch, ei-
ther applaufes or cenfures, which are often
alike groundlefs and alike changeable.

But, in point of knowledge there is an in-
finitely greater difproportion between God
and the wifeft man, than between this latter
and the very weakeft of all rational beings.
His underftanding is infinite, ours confined
within very narrow limits ^ he fees all things
clearly, they are naked and open before him
even to their inmoft efl^ences; we fee the
brighteft objefts but darkly, and very many
not at all ; he difcerns eftedls in their caufes,
and extends his views to the remoteft con-
fequences and iffues of things ; we know no-
thing of caufes but by their apparent effefts,
and that very imperfedlly ; and for futurity,
the events of it are hid from our fight in
impenetrable darknefs. But, efpecially, the
fubjedt of our prefent confideration, the ex-
adt morality, or the meafure of good and
evil in charadlers and adions, is very imper-
feftly underflood by men. We have indeed

282 Of the Vanity of Mmis yiidgment

Serm. a flandard in our own minds and by it can try
XL ourfelves better than any others, as it is of

^^-^^"^^""^ vaflly greater moment that we iliould ; but
for the difpolitions and works of our fellow-
creatures, it is little we know of them, and
the former only by the latter : and even thefe
areoften mifapprehended \ few are ocular
witnefles, and the eyes themfelves are not al-
ways above the poffibility of deception; others
have but hearfay evidence, which, when the
utmoft care is taken to afcertain it, is far from
being infallible. But, when the fad: is fettled
as well as it can be to us, the mofi: difficult
part to be known ftill remains, that is, the
morality. It depends upon the heart, and
who can penetrate into the fecrets of it, its
hidden fprings of action, its intentions and
motives, which yet are of eiTential coniider-
ation to a true judgment of right and wrong,
virtue and vice ? But the knov/ledge of God
is in all things intuitive and infallible, parti-
cularly, he ■* fearches the hearts and tries the
reins of the children of men '^ not only the ex-
ternal works, but tlie very thoughts of all
men, their deepeft deligns, unknovv^n to all
other creatures, are open to his view ; -f- there
h no darknefs ncr feadow of deaths where ti^e

* Pf. vii. 0, -f Tob xxxiv. 22.

"ivorkers

pcmpared "with that of God, 282

workers of iniquity may hide tbemfehes from Serm.
him. And, a book of remembrance is W7^itten XL
before him for then^ that fear the Lord^ and ^--'^^^V
think upon his name ||. This is a confidera-
tion often iniifted on by the facred writers as
of great and immediate importance to the
purpofes of religion, which they defcribe by
walking before Gody always as under the ob-
flrvation of his eye, which runs to and fro
through the earth to mark the perfeB^ who
are the objed:s of his peculiar care, and to
deted: the hidden thiirgs of difdonefly^ which
in due time iliall be brought to clear light.
And, indeed, what more affedling confide^
ration can be fet before the mind of man,
than that a perfectly righteous and almighty
ruler has us always under his own immediate
infpeftion, that we can no- where cover our-
felves, not even our thoughts, from his eye,
no- where withdraw from his prefence, for it
fills the univerfe ? If we afcend into heaven^
he is there \ if we make our bed i?i helly be-
hold he is there ; Xf'^^ t^k^ the wings of
the morning and dwell in the utterjnofl parts
of the fea^ even there fiall his hand lead, his
right hand fhall hold iis-y if we fay, furely
tl^ie darknejs fiall fover us, even the night

jl Mai iii. |6, % Pf. cxxxix. 8—12.

fr^all

284 Of the Vanity of Mans Judgment

— Jhall be light about us , yea^ the darknefs
hideth not from him^ but the night Jhineth as
the day J the darknefs ajid the light are both
alike to him. But as to the point before us,
this makes it very evident, for it ihews the
great difference betv^een the judgment of
men and the judgment of God in refped: of
certainty and clearnefs 3 the former is often
falfe, generally uncertain, and alv^ays im-
perfe(5l ; the other is infallible, perfectly dif-
cerning every thing, every circumftance which
can add to or evidence real worth in any cha-
rafter or work, and every circumftance which
can either aggravate or extenuate the ma-
lignity of any evil difpoiition or adlion.

Secondly^ To fhow how reafonably and
uponjuft grounds St, P^^<f/efteemed the judg-
ment of men concerning himfelf a very fmall
thing when compared with the judgment of
God, we muft confider the importance of
the divine approbation or difapprobation in it-
felf, and to the purpofes for which the one
can be defired and the other feared. That
we may the better underftand this, it is ne-
cefiary to attend one obvious part of the hu-
man conftitution, the defire of honour which
is natural to every man;, and it feems to be

given

compared with that of God. 28 J

given us in aid of virtue our chief good. For, Serm.
as that is neceflarily the objedl of approbation XI.
to every moral agent, it mufttendtoftrengthen ^^^^'^'^^^
virtuous difpofitions in us, and be a powerful
motive to virtuous adions, that we are deter-
mined to feek the efteem of other rational
beings, which can no other wife be obtained.
However that be, we find in fad:, that the
efteem of others is a great article in the en-
joyment of life ; and on the contrary, their
difefteem and contempt renders us extremely
uneafy ; fo that if it be univerfal, or of per-
fons highly valued, we can hardly imagine a
more painful circumftance in human life.
But, reafon teaches us to make a great dif-
ference in this point, and that the defire of
approbation together with the pleafure arifing
from it, ought to be according to the cha-
raders of the obfervers, the meafure of their
wifdom and their moral worth. Who would
not prefer the efteem of a few wife and good
men to the applaufe of a foolifh and vicious
multitude ? Nay, to be thoroughly approved
by one perfon of fingular merit, of great
difcernment, and extraordinary probity, will
fupport a man, and be a fufficient confolation
againft the rafti cenfures of many. Now, let
us remember that it is not only with our

own

l86 Of the Vanity of Mali s yudgment

Serm. own kind we have to do, and our defire of
XI. approbation is not wholly confined to them ;
if there are other intelligent and moral beings
to whom our conduct is known, we find our-
felves inclined to ftand fair with them, and
ftudy to be approved by their judgment 3
above all, it is a folid foundation of inward
joy and fatisfacflion to be accepted of God,-
the greateft and beft of all beings, the foun-
tain of being, of intelligence, and good-
nefs.

This is a fubftantial happinefs to the hu-
man mind, and fully fufficient to all the pur-
pofes of approbation, I do not ipeak now
of the effedts of the divine judgment in a
future ftate, which will convey as much en-
joyment as the capacity of our natures
can receive, and as lafting as our exiftencc >
but honour itfelf, confidered abftraftly from
any interefting confequences of it, which,
according to fome wrong notions of it, and
as given by fome perfons, is the empty idol
of the vain and ambitious 5 honour, I fay, is
here a folid, a real enjoyment, mofl fuit-
able to the conftitution of our minds, and fil-
ling them with a true permanent pleafure.
All the fatisfaftion which arifes from a fenfe
of true dignity is ftrengthened, the ground of

it

co7npared mth that of God. 2S7

it being confirmed, by the concurring tefti- Serm,
inony of unerring wifdom -, and how can he XI.
but be pleafed with himfelf, who knows that ^•^''^^"^
perfed reditude and goodnefs is pleafed with
him ? Agreeably to the natural fentiments
of our minds, our Saviour and his apoftles
promife honour from God as a real and im-
portant reward to the pradice of virtue. As
our bleffed Lord himfelf obtained the appro-
bation of his father by his obedience, for he
therefore loved hi7n^ becaufe he chearfully
fulfilled the difficult commandment of laying
down his life ; fo he afifures his fervants that
by imitating his example and doing his will,
they fliail in like manner receive honour from
God. * If any man ferve me, him will m^
Father honour \ which is the mofl earneftly to
be defired, and will yield the higheft delight
to every one who is not under the power of
an evil heart of unbelief in departing from the
living God', as were the infidel Jews to whom
our Saviour fays, -f- Hew can ye believe who
receive honour one from another, and jeek net
the honour that cometh from God only ? How
vain, how infignificant is all the reputation
which can be attained from weak, and fal-
lible, and depraved men ? But it is a high

* Johnxu. 26. t John V. 44.

honour

8

2 88 Of the Vanity of Maris Judgment

Ser m. honour which can never fail, and above be~
XI. ing fullied by the miftakes, the malevolence,

^■^"'^''^^ or the caprice of men, which is from God.
Vain are all the attempts of men to com-
mend themfelves, to raife monuments to their
own praife ; they are only approved whom
the Lord commendeth^ and bleffed indeed is
he whom this great King delighteth to ho-
nour.

Lajily, the judgment of God is infinitely
more to be regarded than that of men, be-
caufe confequences of infinitely greater mo-
ment to our happinefs depend upon it. Though
the divine approbation is highly valuable in
itfelf, and will be highly valued by ail fincere
and good minds ; they will with the Pfalmiji
defire the light of God's cou7ite7iance preferably
not only to the applaufes of men, but to
abundance of com and wi?ie, the greateft af-
fluence of all worldly poffeffions -, yet the
ftrong principle of felf-love irrefiftibly de-
termines us to purfue our own happinefs in
the full extent of it, and therefore, to com-
plete the argument for the great diiparity
between the judgment of men and the
judgment of God, we muft take in the con-
fequences of both to ourfelves. 'Tis thus we
make an eftimate of approbation within the

compafs

compared with that of God. 289

compafs of this life; we confider the condi- Serm.
tion of the perfon approving, how his judg- XL
ment may afFed our intereft, and the rela- ^^^-r^
tion he bears to us 3 thus a fon diftinguifhes
between the approbation of his father and
that of a fervant, and a fubjed; makes a great
difference between his prince and a peafant.
But, to the cafe before us, there is no pa-
rallel, that is, to the difference between the
judgment of God and the judgment of men.
He is the fupreme Governor of the world,
pofTeffed of univerfal dominion, he fpeaks and
it is doiie^ he commajids and it Jia?ids faji ;
he does in heaven and in earth whaffoever
pleafeth him -, he has power to caft the ob-
je<5ls of his difpleafure, foul and body, into
hell'y and to make his favourites happy be-
yond our imagination and to ail eternity 3 for
eye hath not feen, ?2or ear heard, nor have en-
tered into the hearts of men^ the good things
he hath prepared for them.

Is it not then a very little thing to be judged
of men ? Should it not be fo in the eilima-
tipn of every man, as it was in St. Pauls, fee-
ing he that jtidgeth us is the Lord? Not
only are we fubject to his jurifdidtion if he
pleafes to call us to an account, but he will
actually bring us into judgment. We have

Vol. IL U aU

lp6 Of the Vanity of Mans fudgnient.

Serm. all the reafon in the world to believe he will,
XI. if we confider the conftitution of our own
minds, and his adminiftration, which, though
imperfedly difcovered, has to an attentive
mind the plain appearances of moral admini-
ftration y for the natural prefages of our own
thoughts, the admonitions of confcience, and
the promifcuous difpenfations of natural good
and evil to men by providence in the prefent
ftate, which evidently appears to be a flate of
difcipline, do all of them concur in eftablifh-
ing the expedation of a judgment to come.
But we have exprefs aflurance given us by
the refurreftion of Chrift and the declarations
of the gofpel, that God * has appointed a
day in which he will judge the world in righ^
teoiifnefs by him whom he hath ordai?ied and to
whom he hath committed all judgme77t, even
yejiis our Lord. How awful is this confi-
deration ! how affedling to the minds of all
who believe and ferioufly attend it ! Ihen
pall the righteous jlnne forth in the kingdom
of their Father ^ as the brightnejs of the fir--
mamenty a?id as the fiars for ever and ever.
Then fhall the judge fay to the v^orkers of
iniquity, to them who were really fo, what-
ever figure they made in this world, and
* A<^s xvii. 31.

howe^^er

compm^ed nvith that of God, 201

however they were efleemed, depart accurfed^ Serm,
into everlajling fire prepared for the devil XL
and his angels. Then fhall the former re-'
ceive the kingdom prepared for them by their
Father^ Jrom the beginning oj the worlds and
be adorned each with a crown of righteouf-
nefs, life, and gloryy then fhall commence
the difmai degradation of the other by th«
juft fentence of the fovereign lord, they fliall
be covered with fkame and everlafiifig con-
tempt, and be thrown into outer darknefs,
where fl:alt be weeping, and wailing, and
gnajlding of teeth.

I come now to make fome ufeful obferva-
tions from this fubjeft. And, firjl, it is pro-
per to obferve, that the apoftle, here, is far
from intending to depreciate all human judi-
cature, or diminifh the regard which is due
to it for the important reafons upon which it
is founded. What if it be called a very little
thing in comparifon with the judgment of
God ? So furely it is ; it does not therefore
follow that it is nothing at all, of no con-
fideration to the affairs and interefls of our
prefent condition, and that it fhould be wholly
taken away. What if it be liable to uncer-
tainties, that its fentences either of acquittal
or condemnation are but minute things when

U 2 fet

i^2 Of the Vanity of Mans Judgmenty

Serm. kx againft the awful decifions of the divine
XI. tribunal at the great day, and the eifefts they

^-"'"^^^^ produce are comparatively but fmall, all de-
termining with this frail life ? We muft not
conclude, that therefore it is to be wholly
laid afide. But, the truth is, that point is
not at all concerned in the words of St. Paul
here, nor does it appear that he had it in his
thoughts 5 he is only fpeaking of private cen-
fures, not of publick proceedings in judg-
ment. Some of his adverfaries, rather adver-
saries to the purity and fimplicity of the chri*
ftian inftitution, had endeavoured to hurt his
reputation with the Corinthians ^ and afiually
made fome impreffions upon them to his
difadvantage 5 but he tells them he was not
at all follicitous about that matter, for he ex-
pedted a folemn review of the moral ftate,
the religious difpofitions and works of every
man, before the divine tribunal, when the
latent diflionefty of every wicked heart would
be detefted, and the injured characters of
the fincere, fully cleared.

In the mean time, it is the province of
them who are placed in civil authority, 7iof
to bear the f word in vain^ but to be terrors to
evil doers y and for the encourage^nent of them
that do well But, what in effed: is the

good

compared ivith that cf God, 2q%

good and evil which comes under their cog- Serm.
nizance ? Not the religion or irreligion, nor XI.
ftridtly the morality and immorality, of men's ^
tempers and actions, as they lie before the >
judgment-feat of Chrift, where the hearts
are pondered and the determination is ac-
cording to their fincerity or infincerity, but
that good and evil which is, and fo far as it
is, beneficial or hurtful to mankind as focial
creatures in this world. This the fcripture,
inftead of difparaging, injoins to reverence
with a confcientious refped, is very ufeful in
its own fphereforpreferving publick order and
peace among men, God commands to 7\V7^
der unto Csefar the things which are CjefarV ;
referving ftill to himfelf the things which are
his, the right of his infinitely fuperior au-
thority to determine the true moral and re-
ligious ftate of men's minds and their works
and to fix tlxeir final everlafting condition ac-
cording to it.

There is, befides this, a right of private
judgment in every man for himfelf, wol onlv
to judge his own actions, which he can do
indeed with greater certainty and to better
purpofe, beingconfcious of their fecret iprings,
but alfo in fome meafure to iudf>e concern-
ing the aftions of others. \¥c cannot help

U 3 iuddnr^

2 94 Of the Vanity of Mans Judgment

Serm. judging, 'indeed, feeing that fome works of
-^I' men are notorioufly evil, and that others are
good ', though we cannot know them infal-
libly, becaufe their inward principles and
motives lie out of our fight, yet our know-
ledge is fufficient to the ends of charity and
focial life. The ufe of this is to dired our
regards to men with whom we are convert
fant, and affift us in forming the meafures
of our own conduct r, principally, to culti-
vate a friendly correfpondence with the good
for our mutual advantage, and that we may
avoid evil communication which corrupts good
manners ; but this has nothing to do with a
definitive fentence upon other men, upon
their ftate, upon the temper, the afifedlions
and motives of their hearts, nor confequently
upon the religion and irreligion of their
works ; efpecially, in a great variety, indeed
the greatcft numbers of cafes which are the
fubjedts of ralli human judgment, wherein
the fecret views of men's minds cannot be
certainly known, as not being plainly dif-
covered by external figns and open profef-
fions.

The fecond obfervation fliall be in the
words of the apoftle, at the fifth verfe, im-
mediately following my text, that we Jhoidd

judge

cofnpaf-ed with that of God, 2^5

judge nothing before the time^ until the Lord Serm,
come, who both will bring to light the hidden ^I-
things of darknefs, and will make manifejl^^"''^'^
the counfels of the hearty and then jldall every
man have praife of God, The praife which
is juftly due to his own works, according to
the favourable rule of proceeding which he
has declared in his word. How happy would
it be for the world, the chriftian world par-
ticularly, if this rule were univerfally fol-
lowed ! What divifions and difcords, ftrifes
and confufions, would it prevent, and the
great guilt of rafli and uncharitable cenfures ?
This is a matter of fo great importance, that
our Saviour has thought fit to inliil: much
upon it, particularly in his fermon upon the
mount, and enforce it by ftrong arguments.
* Judge noty that ye be not judged -, and with
what meafure ye mete it JJdall be meafured to
you again. It is a point of fuch confequence,
God will have a great regard to it in judg-
ment, and in the diftribution of rewards and
punilhments, fuch as treat their brethren with
candor and tendernefs, fhall meet with great
clemency from him 5 but fuch as have fhewed
no mercy to others, may expefl; a more fevere
doom. In fliort, the evil we are here warn'd

* Matt, vii. from the beginning.

U 4 againft

^^6 Of the Fanify of Mans judgment,

Serm. agalnil is uncharitablenefs, an immediate vior
XI. lation of God's royal law, which, when it is
^'^^"S/"^^ fulfilled, completes a truly good and chriftian
character. Charity envieth not^ ijaunteth not
itfelf behaveth 720t unfeemly ; it hopeth^ be^
lieveth, and endureth all things ; // fufereth
long a7id is kind ; it rejoiceth not in iniquity^
but rejoiceth in the truth. How unlike this
is the fpirit of a great many zealous Chriftians
who carry it with contempt and wrath to-
wards their brethren, who perhaps are really
weak, but reputed perverfely erroneous, con-
demned as obllinate, when it maybe in truth,
and in the judgment of God, more fincere,
impartial, and unprejudiced, than we who
take upon us to judge ? Let even thofe who
oppofe the moft important, the mofl evident,
and neceffary truth, be inftruded with meek-
nefs \ let fuch as are differently minded frorn
us in more difficult and lefs im.portant points,
he received^ not to doubtful difputations : Above
all, let the fpirit of jealoufy find no room in
our hearts ; let us not take upon us to impute
to any of our fellow Chriftians felfifli corrupt
views and finifter defigns which they difclaim,
or give no fufficient ground for , fixing upon
tliem, that is, really judging the heart,

whereby

compared with that of God, 297

whereby we invade the prerogative of God as Serm,
well as injure men. XL

Thirdly^ It is a poor and mean temper, very ^^^^^^'^-^
unbecoming Chriftians and unworthy of lin-
cerity, eagerly to feek after, and by undue
methods to purfue human applaufe. Whofe
approbation fhould we be moft follicitous to
obtain ? Are men the higheft and moft
worthy beings which we know ? Surely then
we are blind^ and do not fee afar offy as the
apoftle Peter fpeaks concerning them who
lack the chriftian virtues 5 they have not faith
in God, nor endure as feeing him who is in-
vifibky and they have not the fettled ferious
expectation of the future judgment. Our
'^ Saviour fets this matter in a very clear light,
fliewing that to ad: fincerely in the affairs of
religion, it is abfolutely neceffary that we
ad: purely from a regard to God and to
his judgment ; and to perform good works,
fo called, that is, which have the moft fpe-
cious appearance of devotion and charity, only
to befeen of men ^ from oftentation, and with
no higher deiign than to be applauded by
the fpedators, this is hypocrify, and will entitle
us to no reward from God. T^ake heed, fays he,
that ye do not your ahns before men^ to be feen of
f Matt. vi. from the beginning.

tkem^

;29? ^he Vanity of Mans Judgment,

Serm. theniy otherwife ye have no reward of your Fa^
XI. ther^ which is in heaven. "* When then pray ejiy
^■''■^''^"*^ thou Jhalt not be as the hypocrites ^ for they
love to pray fanding in the fynagogues^ and
in the corners of the ftreetSy that they may be
feen of men. Verily I fay u?ito you, they
have their reward ^ that which they fought
for, the applaufe of men, but no other ; they
are intitied to none from God, for they had
really nothing to do with him, did not make
it their fludy and endeavour to approve them-
felves to his judgment in what they called
their religion ; rather, indeed, the empty ap-
pearance they put on under that venerable
name.

But tho' this in a prevailing degree deftroys
fincerity, the very being of true religion, it
is certainly the imperfed:ion of fome, in the
maira, upright and well difpofed minds, that
they have too great a bias towards the praife
of men, from which therefore they fliould
earneftly endeavour more and more to deliver
themfelves, that they may be acceptable to
God, and poffefs the inward fatisfa^^ion
which arifes from a confcioufnefs of integrity.
Let them often and ferioufly confider what a
poor empty thing it is to be honoured by

* Matt, vi. 5.

men.

compared with that of God, jpp

men, how uncertain and variable , that it can Serm*
aiFord no fupport to the mind in any diftrefs ; XL
and, efpecially, that it is quite diffipated by^^^"^^'^^
the profped: of death and judgment, in which
it can be of no ufe, nor yield any confolation.
And to conclude this head, let us always re-
member, that 'tis abfolutely neceflary to true
religion and the happinefs which is founded
upon it, for us to confider ourfelves as in the
prefence of God, under his immediate in-
fpedtion, and that to him we muft give an ac-
count; for every "workJlMll come into judgment*

Lajil)\ the do(frrine of this text may be
applied to the confolation of good men under
rafli and unjufl cenfures. This is the very
/cafe here referred to. St. Paul^ whofe cha-
radfer was fo perfectly clear, that from the
time of his converfion to the chriftian faith,
and during the whole courfe of his miniftry,
foe knew nothing by himfelf nothing which
fliould mar his confidence towards God and
acceptance with him, gonfequently, nothing
which fliould render him obnoxious to the
judgment of men ; and in a particular rnanner
who had fo well merited the efteem of the
Cori72thia?2Sy and carried fo inoffcniively to-
Vvards them ^ he tells them his rejoicing was

the

300 ' Of the P^iJiity of Mans Judgment^

StXM. the teflimony of his * confcience^ that in fim^
XL plicity and godly fincerity he had his conver--

^^^^'^^'^ fation in this worlds and more abundantly to
them awards ; even he was rafhly judged by
them, and they hearkened too much to the
infinuations of his adverfaries imputing pri-
vate and feififh views to him. The like ill
ufage fome of the beft men in the world
have met with \ and it is often very painful
to ingenuous minds, who, confcious of their
own innocence, are fenfibly affefted with
injurious imputations. But how did the
apoftle comfort himfelf under this trouble ?
and how fliall other upright chriftians com-
fort themfeives under parallel circumftances ?
From this weighty conlideradon, that there
lies an appeal to a higher and more righteous
tribunal ; that the fentences paffed upon men
in the matters of religion and confcience
ihall be reviev/ed by an all-knowing and im-
partial judge, who fhall bring forth the
righteoufnefs of the upright as the lights and
their judgment as the noon-day. The felf-
condemning guilty mind, is, indeed, natu-
rally diffident, and the juft cenfures of men
made a ftrong imprelTion upon it, becaufe
they are feconded by its own inward re-

* 2 Cor. i. 12,

proaches 3

Of the Vatiity of Ma?is Judgment y &cc, 301

preaches ; but the heart which approves it Serm*
felf, rejoices and is fecure, becaufe it can
appeal unafliamed and unterrified to that'
judgment which is impartial and unerring,
that of the great Arbiter who irrefiftibly go-
verns the world, and determines the ftate of
every creature.

S E R«

C 3oi )

SERMON XIL

Of acknowledging God in all our

Ways.

Prov. ill. 6%

In ell thy Ways acknowledge Him^ and He
Jhall direct thy Path.

Serm. ^ I ^ H E fupreme Being, from the cre-
5^11. I ation of the world, has made the
■" ""^ tranfcendent excellencies of his na-

ture intelligible to mankind, whereby he of
right demands our adoration and dutiful ac-*
knowledgments, having planted in our minds
thofe affedions which make us capable of
them. If we fet before ourfelves, in our
calm and deliberate thoughts, a charadtef
comprehending perfeft wifdom, power, rec-
titude, and goodnefs^ reverence, efteem, love,
a defire of imitation, and of approving our-
felves to fuch a Being, will arife in our*
miuds. And fince God has clearly fhewn

that

Of acknou'lcdgi?ig God in all our Ways. ^d^

that this is his fue character, no reafon can Serm.
be given for any man's with-ho!ding, thatprac- X.II.
tical aftedionate regard from him, but ig-'
norance, inattention, or impure lufts, which
deprave and corrupt the mind. Ignorance is
inexcufable, the evidence being fo plain and
ftrong ; and for inattention, as well as cor-
rupt lufts, 'tis what, if we refled: upon it
at all, our hearts muft condemn us for.
Thus it is evident that the worfliip of the
Deity, or the acknowledging him in general,
the moral and principal part of it, has a juft
foundation in the conftitution of our nature,
and is as apparent to our reafon as any other
branch of our duty.

But, it is not only the exiftence of God
and his perfecftions abftradtly con fidered, which
call for our dutiful refped: 3 every man may
difcern, and the duly attentive do difcern,
that he is intimately prefent v/ith all his crea-
tures, every-where, and at all times, exer-
cifing his attributes of power and wifdom,
righteoufnefs and goodnefs ; and that with
him we have to do in a variety of relations,
as our Maker, our Preferver, our Benefador,
and our fovereign Lord. Plence arife par-
ticular duties or exercifes of piety, extending
to the whole compafs of our life and affairs,

all

304 Of acknowledging God in all our Ways,

Serm. all imported in Solomons comprehenfive ex-
XIL hortation here, in all thy ways acknowledge
^^^^^^'*^ him^ which I iliall endeavour to explain in
the following difcourfe ; and then I will con-
fider, Secondly y the confequent great advantage
which is faid to attend our thus acknowledg-
ing God in our ways, namely, that he will
dired: our paths.

Firjly the exhortation is, /;/ all thy ways
acknowledge God, that is, in all thy defigns
and affairs, all thy deliberate actions and
courfes of aftion, for that is the meaning of
our waySy morally confidered, and accord-
ing to the ftile of the fcripture. If the hu-
man life contains a variety of powers capable
of being exercifed with deiign, if we can
refledl upon this fo as to difcern the ends of
our nature, with its various parts, and the
dependence it has upon God, that our powers
are wholly derived from him, and preferved
by him in a condition of exerting themfelves,
for he works in us to will and to do, of his
good pleafurCy that he has interposed by his
law to diredt our manner of acting, thereby
intending wifely and mofi: effedlually to carry
US on to our higheft perfedtion and happinefs,
and that the divine Providence fuperintends

the

Of acknowledging God in all our Ways. 305

the whole ftate and all the ways of men, dif- Serm.
pofing and over-ruling the event of them for XII.
the greateft good in the whole, and for the ^'^'"'^^'^
greateft particular advantage of every man, iii
exad: proportion to the degree of his moral
goodnefs ; if thcfe things be fo, then hence
may be infefr'd various inftances or branches
of acknowledgnlent we owe to God. As,
jirjl, the tribute of praife and thankfgiving.
Scarcely is there any thing that appears more
congruous, more becoming and laudable to
the human mind, and the contrary more bafe
and difagreeable, than gratitude, or an af-
fed;ionate fenfe of favours received, with a
difpofition to make fuitable returns for them.
Let any man afk himfelf, whether he can
help approving it ? and whether he doth not
defpife, even abhor ingratitude? nay, if he.
thinks he could poffibly enjoy himfelf with
fatisfaftion, being confcious of difefteem of,
or evenin difference to, a benefaftor ? Now,
the obligation of gratitude peculiarly lies upoa
us v/ith refpect to God, becaufe our all pro-
ceeds from his beneficence. Whatever we
are, or do, or enjoy, we owe to him, not
only as the original donor, but the conflant
preferver and fupporter by the immediate in^
terpofition of his own power, in whofe hand

Vol. II. X ]^

30 6 Of acknGivkdging God ijt all our Wap.

SeriM. is the foul of every living tlmig^ and the
XII- breath of all mankind, * Solomon tells us

^^^"^'^'^that a mans goings are from the Lord^ all
the exertions of our faculties are under the
divine diredlion and contreul. Ar\di- Daniei
fays to Belfhazzar king of Baby Ion ^ -f- In
tvhofy that is God's, hand thy breath isy and
^ivhoie are all thy ways : from that conlideration
reproving him for not glorifying or acknow-
ledging God. If there be any good in our ways,
any privilege in the exercife of our intellectual
eapaciti-es, if we have ^ny folickude about
the ifl'ue of our defigns pnd affairs ; all thefe
are from God, abiolutely depending upon
him; therefore he claims our praife.

This is a duty often recommended to us in
fcrlpture. In the book of Pfalms we are fre-
quently called upon to employ ourfelves in
celebrating the glory of the divine perfcftions,
fnanifefled in the creation of the world and
the adminiftration of providence. Man, by
ills capacities, and by his. lituation, is confti-
tuted the priefl of this earth, and the infe-
rior creatures it contains^ as well as in fome
fenfe their Lord, that is^, by prefenting to
his and their Maker, the facriiice of their
praifes which they oiler in their lilent way ^
* Prov. XX. 24. t Dan. v. 23.

of acknoivledging God in all our Ways, 307

dnd it is his office to put into form, and ac- Serm.
tively to employ himfelf in rendering that XII.
grateful tribute which they laiy before his ^'^^'■^''^'^*^
under/landing. But, iince his owrt beings
his own faculties, and all his ways, the en-
tire compafs of his defigns and intereils, are
from God, and in his hands • Iince he livesy
and moveSy and has his being in God^ it would
be the ntmofl ftupidity not to praife him.
This was the guilt charged upon the Heatheri
nations, in which they were utterly inex-
tufable *, that when they knew God (they
could not be altogether ignorant, having &>
fufficient means of knowing him from his
works) yet they glorified him not as God^ nei-
ther were thankftd. But it will flill be
more inexcufable in us, when that which
may be known of him, of his nature and
perfeftions, of his providence intimately
near, taking all our ways and concerns under
its infpedion, care and influence ; and the
fervice he experts from us 3 when all this, I
fay, is fo clearly laid before us, by an exprefs
revelation. Let me only add, under this
head, that the formal expreilions of gratitude,
without the inward affecftionate fenfe and
feeling of it in our own minds, can aufwer

* Rom. i. 21,

X z no

joS Of acknoivIedgi?ig God in all cur Ways*

Serm. no good end; they can neither fatisfy the
XII. demands of reaibn and confcience, yield to
^'"^^^'^ourfehxs any true enjoyment, nor pleafe God.
The ieaft attention to our natural fentiments
concerning right and good, and to our notions
of the Deity, of his nature and attributes,
will convince us, that the duty of thankf-
giving is not fulfilled in what the prophet
calls the calves of our lips^ nor are our words
of any value at all, farther than as they pro-
ceed from a fincere prevalent affedlion, in
which gratitude eiTentially coniifts. Let us
therefore ahvays carefully attend to the habi-
tual temper of our fpirits > try whether the
bent of them be to entertain a delightful
fenfe of the daily communicatior^s of the di-
vine goodneis to us ^ and, whatever occurs
to us in the courfe of things, whether ordi-
nary, or in a peculiar fenfible manner affed-
' ing our condition, to raife our thoughts to
the contemplation of God*s interpofing as the
fovereign, wile and gracious dlfpofer. And
let us conftantly endeavour to cultivate fuch
a temper, by often engaging our minds
to fuch deiigned and deliberate meditation
as ihail tend to raife and confirm it. The
natural operation of gratitude in the heart is
to thin-k often and with pleafure on the

benefad:or.

Of acknowledging God i?2 all our Ways, 309

benefadlor, and all the circumftances whereby Serm.
his beneficence is heightened in its efteem. XII.
And the mind which is fo difpofed towards ^^^'^^^^'"^
God, muft in all its ways find a multitude
of occafions which invite to this.

Secondly^ another inftance of our acknow-
ledging God in our ways, is, the forming
our purpofes and the meafures of our conduct
by a regard to his will. Since he has been
pleafed to become our guide, he has vouch-
fafed to fhew us that which is good and what
he requires of us, by writing the work of his
law upon our hearts^ and by giving us his
word to be a light to our feet ^ and a lamp to
our pathy our acknowledging him mull im-
port our following his diredion. What can
be a more natural expreffion of our owning
God to be what he really is, and what we
profefs to believe he is, the fupreme Lord of
the univerfe, the pureft and rnoft perfed: of
all beings, infinitely wife and good j what
can be a more natural expreffion of this, I
fey, than our imitating him as far as we can,
and doing his will, or keeping his command-
xnents. St. Paul had reafon to fay as he doth *
.of thofe whofe minds and confcie?2ces are

* Tit. i. 16.

X ? • de--

310 Of acknowledging God in alt our fFays*

Serm. defiled, the difobedienty and to good works re-

XII. probate, that, though they prcfefs to know.

^"^^""^"^ God, or in words acknowledge him, yet, in

reality and in works, they deny him. The

notices of his will or the v/ork of his law is

written upon our hearts in fo plain charadlers,

that it is utterly impoffible to reconcile a

wicked courfe of life to an affedtionate and

lively fenfe of him upon our minds.

But, the man who would praftically and
ponflantly acknowledge God in his ways, fo,
as to enjoy the approbation of God and of his
own confcience, ought to coniider the extent
of his law both in its precepts and prohi-
bitions : That it not only requires an ab-
ftinence from grofs crimes, and the regularity
of our external aftions -, but enjoins alfo a
heavenly, a pure, a fpiritual, a virtuous tem-
per of mind upon all occafions; to preferve
which a conilant and careful attention to our
hearts, the courfe of our affedions and our
thoughts, will be neceffary. The law of
God is alfo exceeding broad or extenfive in
another refped, that is, it takes within its
direilion all our affairs, every important ar-
ticle of bufinefs, all our counfels, our deli-
berate defigns apd meailires. Whatever the
particular objeft of our defh-es and purfuits

be.

Of ^acknowledging God in all our Ways, 311

be, whatever the concerns we are immediately Serm.
employed about, not merely thofe of reli- XII.
gion, but which relate to our interefts in this '^^^'^
life, our commerce with our fellow-creatures,
the exchange of offices with our relatives of
mankind % or fchemes for advancing our^
felves ; ftill, our counfels fliould be taken,
our defigns carried on, with a regard tp God,
to his authority and laws. Nay, St. Paul
teaches chriftians to govern themfelves by
this rule, even in matters which feem to be
the moft remote from religion, * Whether ye
eat or drink^ or whatever ye do, do ^11 to the
glory of God. Thefe, and others like them,
the moft ordinary actions in life, which feerni
to be the fundions of animal nature rather
than the works of a Chriflian, yet the prin-
ciples of piety interpofe in the regulation of
them ; ftill we fhould take care to keep with-
in the bounds of virtue, which is glorifying
God; for it is the great end of his moral
government in order to promote .a raclonal
happinefs ; ftill we ihould endeavour by tem^
perance to preferve the freedom of our minds,
and a juft dcminioa over our appetites and
paffions \ we fhould ftudy to avoid whatever
may give offence to oqr fellow-fervants gf

? 1 Cor. X. 31.

^ X 4 God^

5 1 2 Of adnowledging God in all our Ways,

Serm. God, and to advance the honour of ChrU

XII. ffianity. It is not enough barely to avoid

^'^''^'"^what appears plainly to be unlawful^ it fhould

be our care to guide our affairs with dif-

cretioji 'y to manage them fo, as, in the beft

manner we can, to ferve the caufe of truth,

of piety, and virtue ; w^hich is always upper-

moft in the heart of a good man, and to

promote it ought to be the principal intention

of all.

A T!hird inftance of acknowledging God in
otir ways, is, putting our confidence in him,
and committing our ways and our works to
the condudl of his providence. We muft
confider ourfeives as in an indigent and im-
perfed condition. We have not in our hands
the government of the world, nor the dif-
pofal of events in it, even thofe relating to
ourfeives: experience fliows that things fall out
often otherwife than we wifhed or expefted,
^nd no projed: of ours can afcertain the iffue
we defire, nor all the diligence we can poA
fibly ufe; for it depends ori caufes intirely out
of the reach of our knowledge and power,
And y?t we cannot help being follicitous
^bout iffues; they are, fome of them, of
great importance to our own happinefs, and
to interefts for which the beft affed:ions of

car

Of ackiiowledging God in all our Ways, 313

our nature determine us to be greatly con- Serm.
cerned. In fuch a cafe, what can we do XII.
but have our recourfe to a fuperior diredling ^^*^^^
caufe and ruler, fince we know there is fuch
a one, infinitely powerful and infinitely wife,
who not only is able by his interpofition to
prevent dangers which we cannot forefee, and
bring to pafs events which are beyond our
comprehenfion and beyond our ftrength to
accomplilli, but actually fees the end from the
beginnings has the whole chain and feries of
things at once in his view, an abfolute domi-
nion over all creatures, and who is as mer-
ciful and gracious as he is powerful and wife ?
What confolation can poflibly arife in the
mind of man with refpedl to futurity, if It be
not from a firm perfuafion of this principle ?
Suppofing the world to be guided by blind
chance, or fatal necefTity, we mufl ftill labour
under diflrefling uncertainty concerning all
our interefls, even to our very being. We
know not but the next moment we fhall ceafe
to be, or be extremely miferable. When our
breath goeth oiit^ and we hold it by a very
precarious tenure, iJi that day oiir thoughts^
not only for the prefent flate, but exiftence
itfelf, may perifh. On the contrary, here is
a folid foundation for the mind to reft upon,

that

3 f 4 Of ^cknoivledgijig God in all our Ways,
6erm. that we are under the care of a wife and good
XII. governor, who fees the remoteft ifllies, and
^^^^*^*^^^ orders all things for the beft, and who has,
by clear evidence to our own reafon and in
his word, fixed the conditions upon which we
may confidently hope for hi^ favour, and af-
fure our hearts before him. Thus the main
end of our ways is fecured ; and fince they
are not in ourfelves, as the prophet fpeaks,
* O Lord^ 1 know that the way of a man is
not in himfelf: it is not in man that walketh
to direB his Jleps ; (the power by which he
afts and forms his defigns is not felf-original^
but derived, and is prefefved by the fame
caufe which created it)"where is the man that
can afcertain the fuccefs of his ways, of his
defigns, and endeavours; -f for the race is
not to the fwift^ nor the battle to thefrongy
nor bread to the wife^ nor riches to men of un-
derjianding^ nor favour to men of Jkilhy but
time and chance happeneth to them all -y that
i$, the event is to them utterly uncertain, but
fixed in the deterrninate counfel and fore-
knowledge of God, who wifely diipofes things
which feem to be altogether fortuitous ^
xfhe lot falktb inta the lap^ fays Solomon %y

* Jeremiah X. 23. f Ecclef. ix. 11.
X Prov. xvi. 33.

but

Of acknowledging God in all our Ways.. 5 15

hut the dijpofal thereof is of the Lord, What Serm,
then can be more reafonable and becoming XIL
us, or what can afford more true fatisfaclion V^^'^
to the mind, than to look to the fupreme
Regent of nature, v/ho by fteady counfei go-
verns its whole courfe, and call all our cares
upon him ? And though thus we (liall not
know every particular future event, we fhall
know what is abundantly fufficient for the
fupport of a wife and good mind, that the
greateft good is conftantly carried on, and it
fhall be well with the righteous. And,

Laflly^ this ought always to be accompa-
nied with refignation to the will of God,
which alfo is an important part of the duty
comprehended in acknowledging him. Since
it is impoffible for us to know what is beft in
|:he whole, becaufe our finite underftandings
cannot comprehend the intire connexions and
dependencies of things, and as there is no
foundation of hope and comfort, but what
arifes from an implicit truft in that infinitely
wife and good being who rules over all, fq
this is infeparable from an abfolute fubmif-
fion to his will. For the events which feem
to us for the prefent moft grievous, and
which therefore we are the moft inclined to
except out of our refignation, niay be, for

what

5 1 6 Of acknowledgmg God in all our Ways,

Serm. what we know, the beft and mofl: neceflary
■^^^- in the fcheme of his wife counfels for accom-
plifhing the greateft go<5d in the whole, and,
in fubordination to that, our own greateft
happinefs : nay, it muft be fo, if that good
be the end of his adminiftration, and he
knows and has appointed the moft effedhial
means in order to it. Is it not infinitely rea-
fonable we fhould refer ourfelves and all our
concerns to that wifdom which is perfedl,
and that goodnefs to which we owe our be-
ing ; which is the moft free, unlimited, and
unchangeable, not capable of being milled in
its exercife, or abated by any miftake, any
felfifh affeftion, any prejudice, indigence, or
private intereft ? No example of refignation
among men is equal to that which God juftly
demands from us ; no fervant is fo abfolutely
in the power of any human mafter ; no pa-
rent, even the wifeft and moft affedlionate,
has fo good a claim to the acquiefcence of a
child in his orders and appointments ; becaufe
the difprojx)rtion is infinitely greater between
the divine power and wifdom as well as good-
nefs, and our higheft privileges or endow-
ments, than between the moft exalted capa-
city and condition of the beft earthly parent,
or greateft fovereign, and the meaneft fubjefit,

or

Of acknowledging God in all our tVays. ^if

or the weakeft child. Such fubmiffion to Serm.
God's will is often recommended to us in XII.
fcripture as an eminent part of our duty, and ^^''"v^^^
inftances of it in the practice of good men
recorded with high approbation. The in-
ftances of £// and of David are mentioned
with great applaufe, who meekly fubmitted
to providence in very great diftrefs, and under
the aiFedling apprehenfions of moft grievous
calamities. The former *, that eminently
pious man, received with amazing equanimity
the terrible denunciations of divine judgments
againft him and his family ; // h the Lord^
let him do what feemeth hi?n good. The other/
of David *f-, who when reduced to the lafl
extremity by the unnatural rebellion of his
fon, driven from Jernjalem his imperial city^
and the appointed place of religious folem-
nines ; fays. If I Jiall find favour in the eyes
of the Lord^ he will bring me again^ and
JJjew me his habitation ; but if he thus jhy^ I
have no delight in thee : behold here a?n /, let
him do to me as fee?neth good unto him. Other
examples there are moll worthy of our no-
tice, but the principal pattern which we
fhould endeavour above all others to imitate,
h^ that of our Lord fefus Chrijly who

. f I Samuel, iii. i8. f 2 Sam, xv, 25.

through

3 1 8 Of acknowledging God in all our Ways.

Serm. through the whole courfe of his life uporif
ICII. earth bore a variety of grief, hunger, thirft,
wearinefs, poverty, the contradiftion of fin-
ners, indeed the moft bitter reproaches, at
laft a cruel and ignominious death ; all this
he endured with the moft perfedt patience,
intirely acquiefcing in the pleafure of his hea-
venly father, faying, not my will he done^ but
thine. Let us then walk as he did^ in all our
ways acknowledging thefovereignty, the moft
perfeft wifdom and goodnefs of God, by
iubmitting in all events abfolutely to his dif-
pcfal. Having finifhed what I intended to
fay upon the firft part of the text, the duty
of acknowledging God in all our ways, I
proceed,

Secondlvy To confider the confequent ad-
vantage which is here faid to follow the per-
formance of this duty, namely, that he will
direct our paths. As we are rational and
free agents, capable of knowing the ends of
our being, and of purfuing them with under-
ftandlng and defign, and as we are in a great
meafure entrufted with the care of our own
happinefs, which we obtain or come fhort of
according to our behaviour, there is nothing
of greater importance, and that we are more

juftly

()f acknowledging God in all our Ways; 319

juftly concerned about, than the direction of Serm,
our paths. Other beings, I mean, thofe XII.
which are wholly paffive and unintelligent,
are carried to their proper ends, or they fulfil
the law of their creation, without thought ;
they yield intirely to force, and are determined
by the meer impreffions of power; the brute
animals always follow their inftind:s, and it is
the law of their nature ; for inftin<Ss were
planted in them to be the fole guide of their
ad:ive powers. But man is of a quite dif-
ferent conftitution , he is endued with fore-
fight and with liberty, he can examine the
fprings of his own adtions, compare them
with a rule, deliberate upon the motives of
them, and weigh their conlequences how they
are like to affed him, not only at prefent, but
even in diftant futurity. Hence arifes a fol-
licitude concerning the meafures of our con-
dud:, eipecially becaufe we are confcious of
imperfediion, and experience fhows that there
is a danger of mifcarr\nng. Men are often
difappointed in their expedations^ and the
ifilie of their ways turns out quite contrary to
what they defigned and hoped for.

To proceed the more difl:Lnd;ly upon this
fubjed:, we may confider ourfelves as under
two diiferent charad:ers or capacities, which

thoueh

320 Of acknowledging God in all our WaySi
Serm. though not at all inconfiftent, but connedlecJ

XIL together, yet they may be confidered fepa-
rately, and both make the right direction of
our paths highly neceflary. We may, I fay,
confider ourfelves as moral agents, and as ra^
tional beings determined to intend and to
purfue our own happinefs by all proper and
reafonable methods in our power. The for-
mer is the higheft character of man, whereby
he is diftinguifhed from other fenfitive crea-
tures. We have naturally a fenfe of right
and wrong, of moral good and evil, and find
ourfelves under an obligation to avoid the one'
and do the other; the original of which obli-^
gation I iliall not now inquire into, but fup^
pofe it known to us all, and that it is our
purpoie to fatisfy it, particularly, according
to the chriftian laws and profeffion. Now,
to every one who is fo convinced and fin^
cerely difpofed^ it mufl appear of very great
moment to have our paths well directed, that
is, to be put and kept in fuch a temper of
mind and tenor of converfation, as to amount
to true virtue and religion, or intitle us to the
charad;er of Chrijl\ fmcere and approved dif-
ciples. This is to good men the objedt of
their careful and conftant attention \ there is
nothing fo high in thei;: efteem > nothing fo

employs

of acknowledging God in all our Ways, ^21
Employs their anxious thoughts -, becaufe they Ser'm.
know their own weaknefs, their liablenefs to ^^I*
error, and that multitudes of thofe who join ^^^"^"^"^
with them in the fame religious profefTion,
yet are really felf-deceived, being diJobedient\
habitually infincere, to good wo7^ks reprobate
or difapproved, as not fulfilling them, and
at laft, come fhort of the rejl which i^emains
to the people of God^ through what the apoftle
calls unbelief that is, a prevailing hardened
uncompliance with, and unfubmiffion of
heart to, the laws of God and his terms of
acceptance. But it is not only the intention
of a good man fo far to walk in the path of
righteoufnefs as to fccure his felicity in a fu-
ture ftate 5 he loves virtue for its own fake,
and afpires ftill to higher meafures of it, as
the increafing glory and perfedtion of his na-
ture ; and by all the motives of religion he
finds himfelf determined, not to reft con-
tented with low attainments, but after the
example of St. Paul *, forgetting the things
which are behind, and reaching forth unto
thofe things which are before, pre [ling towards
the mark, for the prize of the high callmg of
God in Chrijl Jefus. Now, fuch diredtion
God has graciouily given his fervants encou*

* Fh'lip iii. 13.

Vol. II . Y ragement

2 22 Of acknowkdgifig God in all our Ways,

Serm. ragement to hope for ; as their defire of it is
XII. certainly agreeable to his will, and all men
^•^"'^^'^ who even by the light of nature had worthy
and becoming notions of the Deity, thought
he would and did interpofe in human affairs
for that end, fo we are affured exprefsly, that
it is the defign of the golpel to guide our feet
in the paths of peace. It is an important ar-
ticle of the new covenant he has made with
his people, that he will caufe them to %valk in
his Jlatutes and keep his judgments^ which
ftrongly reprefents the kind affiftance he gives
them for that end.

Another capacity in which we may con-
iidcr ourfelves is that of rational creatures in-
tending and purfuing our own happinefs.
This, as I obferved before, has a connedion
with the former -, for furely our greateft hap-
pinefs depends on our moral character, and
virtue is the folid foundation, indeed, the
immediate fource of our higheft enjoyment ;
yet they admit of a diftind: coniideration, and
the lafl: is more extenfive.

The human life comprehends a great va-
riety of powers and affections, to every one
of which there is a fuitable enjoyment an-
nexed. The feajes, the imagination, the un-
derftanding, have all their feveral pleafures

belonging

Of dcknowkdgijig God in all our Wap, 325
1)elonging to them, which we reafonably pur- Serm*
iue within their proper limits^ But they all XII.
depend upon God, as truly as the nobleft, the'
ultimate end of our Being : it is by the blef-
fing of God, what our Saviour calls the words
proceeding out of his mouthy the powerful
command, the energy and influence of his
providence, that life is fuflained, we have
health, our induftry is rendered fuccefsful for
getting wealth, honour, the comfort of fo-
ciety, knowledge, in fine, every thing whereby
our condition in this world is made agree-
able ', and withoiJ't his bleffing, the concur-
ring operation of providence diredting our
paths, countenancing and over-ruling the if-
fues of them for good, without this, I fay,
all our w^ays, our fchemes, counfels and en-
deavours, would be utterly ineffe^^lual.

From what has been faid, you will ob-
ferve, that the direction of our paths attri-^
buted to God contains a variety of his opera-
tions. In general. Divine Providence fuper-
intending all things, watching over and caring
for even the moll: minute of them, (the very
hairs of our heads are numbered) directs our
paths, orders them aright, prevents emergents
unforefeen by us which might iiave been fa*
tal, guides our fteps fafely fo as to eicape from

Y 2 fnares

324 Of acknowledging God in all our Ways,
Serm. fnares and dangers, and brings our courfe
XII. through the'mazes of life, or a particular pe-
^■^"""^'''^^riod of^ it, to a happy conclufion. The
* PJalmiJl deicribes God's care of commu-
nities, and the -f* prophet particularly, his care
of Ifrael, both which may be applied to in-
dividuals of mankind -, I fay, his care in
leading them through various difficulties from
\a low condition in their beginnings or in-
fancy, to an eflablifhed and flourifhing flate.
Every one of us upon a review of our own
lives may difcern that our fteps have been
marvelloufly conduded beyond the reach of
our own counfels by over-ruling providence,
fo that by wifely obferving, v/e may under-
jland the loving-kindnejs of the Lord in pre-
venting evil, and doing us good far above our
expeftation. And efpecially every good man
may with pleafure be convinced that provi-
dence has favoured his cfcape fi'om tempta-
tions whieli might have been mofi: dangerous
to his integrity, and happily carried him on
in the paths of virtue. But as to this lafl
mentioned, which is the greateft of our con-
cerns, God interpofes for our diredtion in an-
other way, that is by the concurring in-
fluence and operation of his fpirit. Let no

f Pfalm cvii. f Hofea xi.

Chriftian

Of achio'ioMghig God i?i all our Ways, 325
Chriftian make light of this, for there is a Serm.
great and important reality in it ; our Saviour XII.
has affbied us tiiat his Father "uoill give ^^^"^^'^^
the Holy Spirit to them that ajk him ; and it
is the oifiL-e of the Spirit to lead the difcipics
of Chrift in. the way of truth and holinefs.

I will add but this ojie obfervation, that the
divine dirc(£tion of our paths is to be under-
flood in a v/ay fultable to our ftate, which has
thefe two charadters, it \^. moral and it is /;/;-
perfeB, The Ahnigh;:y Maker exerts his in-
fluence on our nature and its operative pow-
ers agreeably to its conlf imtion, and fo as not
to impair but prelerve its voluntary agency.
His guidance therefore doth not interfeie
with our choice, but over-rules it 5 prefen'.s
occafions of adling, and engages our attention
to them in a v^ay which we are not, nor can
be, fenfible of: and v/hen we make wrone
choices, which God, feeing them permit ,
providence turns the event to good by me-
thods which furp^fs our comprehenlion. Our
condition in this world muil: continue, I may
fay is appointed to be, imperfedt both with
refpedl to virtue and happinefs 5 and therefoi e
we are not to expect luch a divine condud:
towards us as fliall preferve our paths alto-
gether free either from blame or pain. Yet

Y 3 is

526 Of nchiowledglng God in all our Ways,
Serm. is this intirely coniiftent with the re(^itude,

XII . the wifdom, and goodnefs of the Supreme
'Being, which do not require that he iliould
always aft up to the plenitude of his own
perfedlion in every work ; but that his ope-
rations fhould be divers, according to the dif-
ferent capacities and conditions of the fubjedts,
whereby a beautiful variety of efFefts is pro-
duced, all harmonioufly confpiring to Jhew
his praife. The path of an angel, though
vaftly more eminent in refpeft of its fuperior
moral excellence and enjoyment, yet is not
without the divine direction ; and the path
of a weak fmcere mortal in this ftate of dif-
cipline, though of a far lower confideration,
is as truly a monument of God's goodnefs,
■^herein he constantly interpofes by his pro-
vidence and his fpirit to bring it through many
difRcuIdes and infirmities to a happy con-
clufion.

The true application of this dodlrine, is
in the practice of univerfal religion 5 for what
ig that but a conftant affectionate fenfe of God
upon the mind, with the difpofitions which
naturally arife from it governing our lives,
fuch as gratitude, confidence, purpofes of
obedience to his laws, and refignation to his
providence, encouraged and animated by the

5 lively

Of acknowledging God in all our Ways, 327
lively expedation of his favour, of his daily Serm.
interpofing in our behalf to diredl our affairs XIL
and bring them to happy iffues ? How is the ^^^"v^
human life ennobled and exalted by this prin-
ciple ? it becomes divine. The life of a man
coniidered only as a rational creature in this
world, is in comparifon but low and infipid ;
how vaftly more fublime and important is it
rendered, when God is taken into our thoughts,
counfels, and aftions ? This brings a mighty
increafe of light, liberty, and joy.

y 4 S E R.

( 3=8 ) ■

SERMON XIII.

A Sermon preached on a public Faft,
appointed by Authority, on Oc-
calion of a Declaration of War
with Spain.

Ezekiel xiv. 12, 13.

T[he word of the Lord came again unto me^
fiyi^g^ Sen of raan^ when the land fmneth
a^ainji ine by trefpafing grievoifly^ then
ivtll I ftretch out mine hand upon it^ and
will break the faff' of the bread thereof and
will fend fa77iine upon it^ and will cut off
man and bcaf from it,

sSrrm. /■ I ^ he adminiftration of providence,
XIII. i as we commonly call it, import-
^'^'^^"^'^ ing our belief of a fupreme guide

and difpofer, or, the flate of things in this
world with its continued courfe, has fo sreat
a variety in it not reduceable to any certain
rules or meamres w^hich we knc^vv, that

weak

A Pennon on Occafion of a public Fajl, 329
weak unthoughtful minds, looking only to Skrm.
its firft and mofl obvious face, imagine it to XIII.
be without any intelligent direction at all ; ^^^"^"""^^
and the wifeft men find themfelves obliged
to acknowledge that the feries, the connexion
and dependence of events which they call
the ways and judgments of God, attributino-
them to governing providence, are im-
fearchable and pajl finding out. One very
important thing relating to this fubjed: is in
a great meafure hid from us, that is, whe-
ther particular events befalling the individuals
of mankind proceed from the favour or dif-
pleafure of almighty God. Solomon * fays,
no man knows Icve or hatred by all that is
before them, and there is one evejit to the
righteous and to the wicked. But ftill this is
a principle to be m_aintained, and it lies at the
very root of all true and rational religion, that
God doth prefide over the world and all its
afiairs, directing their courfe and determining
their iflues^ that he preferves and exercifes a
fovereign dominion over all the creatures,
the greateft of them are fubjed to his power,
and the leaft are the objects of his care ; and
this he doth in a way fuitable to his true cha-
rader, that is, with perfecfl wifdom, equity

* Ecclef. ix I, 2.

530 A Ser?7io?2 oji Occaflon of a public Fajl.
Sertvi. and goodnefs; in other wt)rds, God is the
XIIL intelligent and moral Governor of theuni-
^•^"^ verfe.

How fhall this be reconciled to the obfer-
vation juft now made from Solomon^ and con-
firmed by experience, that there is one event
to the good and to the bad ? Doth not moral
government require that there fhould be a
dilTerence made in the ftate of moral agents,
according to their characters, their prevailing
difpofitions, and the courfe of their beha-
viour ? The anfwer is, that tho* the govern-
ment of this world be really moral, yet it is
but imperfecflly fo ; rather, the ftate of man-
kind here being imperfedl and probationary,
the divine adminiftration of it is only part of
the grand fcheme which fhall be compleated
hereafter, when the moral perfections of the
great Ruler iliail be more fully manifefted.
Juftice and goodnefs are principles of adion
in a wife agent, which do not neceflarily ex-
ert themfelves at all times and in all circum-
flances 5 the beft of human governments find
it convenient fometimes to delay the diftri-
bution of rewards and punifhments, and
the public good requires them to do fo, that
by taking a more proper feafon, the end may j
be better obtained : In like manner, God,

who

A Sermon on Occafion of a public Fajl, 331

who has all his creatures, and at all times, Serm.
equally in his power, fees fit in this ftate, XIII.
which is but a fmall part of our exiftence, ^•"^'■^^''^
to delay his final diftribution, referving it to
a day he hath appointed, in which he will
judge the world in righteoufnefs, and render
to all men in exad; proportion according to
their works.

And yet, as in this ftate we have clear evi-
dences of our being under difcipline ; fo there
have not been wanting in all ages fignal in-
ftances of a wife fuperintending providence
interpofing in human affairs with a regard
to men's moral conducft, fometimes recom-
penfing eminently virtuous adions,and crown-
ing them with honour which the moft care-
lefs obfervers could not help difcerning ) and
fometimes as remarkably punifhing heinous
wickednefs, for the neceffary inftru(5lion of
an ignorant, and warning of a fecure gene-
ration, that if poffible they may be excited
to bethink themfelves, to repent and amend
their evil doings. Efpecially, this is the cafe
of nations and kingdoms, which are the fpe-
cial objeds of God*s care, as he is the gracious
parent of mankind, becaufe they are fo emi-
nently ufeful for prefcrving order, promoting
peace, and the moft public good as far as the'

prefent

33^ ^ Sermon on Occajion of a ptihlk Fa ft,

Serm. prefent ftate of the world will allow, all vices
-^■^IJ* are hurtful, feme more direcftly deflrudlive to
civil fociety ; but though this refults from
the reafon of things, and public calamities be
the natural confequence of public crimes,
this doth not hinder them to be properly called
punifliments, iince the order whereby the
calamity follows the guilt is eftabliflied by the
voluntary appointment of a wife moral Ruler,
who by the interpofition of his own provi-
dence afcertains the event. It therefore well
becomes us to afcribe the rife and fall, the
increafe and diminution of civil communities
to the providence of God ; to account the
form^er his bleffings, and the odier his judg-
ments 'y as in the 107 th pfalm^ feverai fuch
changes in the ftate of men are enumerated,'
and a divine agency acknov/1 edged in reward-
ing and puniiliing them, fo that the conclu-
fion is, ivhofo is "jvife and will ohferve thefe
things y even t hex f call under jl and the hving-^
kindnefs of the Lord.

This leads me to the declaration in the
text, which is the word of the Lord to E^e-
kiel faying, JVhen the land fmneth againjl me
by trefpafting grievoiiJl)\ then I will Jlretch
cut mine hand againjl it : indeed it is the
^reat ooint upon which the general doilri'iie

of

A Sermon on Occajion of a public Faji. 333

of the ancient prophets turns ; and their prin- Serm.
cipal defign feems to be to inculcate upon XIII.
men a ferious attention to the public revolu- ^•^'''*^''"^
tions in flates and kingdoms, whether pros-
perous or adverfe, in order to promote reli-
gion ; to lead them to repentance by the
means of public difafters^and encourage them
to the practice of piety and righteoufnefs by
public profperity : in order to which this is
the idea they conftantly give of fuch vicifli-
tudes, that they are eiTedled by the provi-
dence of God ailing as the moral governor of
the world. This v/as particularly proper for
the teachers of Ifrael to infift upon, becaufe
it was agreeable to and in purfuance of the
national covenant God made with that people,
the eftablifhed fandtions whereof were na-
tional or temporal, rewards for obedience, and
punifhments for difobedience. But although
this be not the proper fandion of Chriilianity,
which is the kingdom of Chrift, not of this
world, and not fo properly a national religion
like the Jewifi^ as in every nation a perfonai
religion to all who receive it; yet, I cannot help
thinking that the common courfe of worldly
affairs with refpedl to nations and kingdoms-
confidered as under the direftion of an in-
vifibie, perfectly wife, and righteous ruler,

a

334 -^ Sermon on Occajion of a public Pa ft.
Serm. a lover of virtue and hater of iniquity ; that
XIII. this, I fay, will juftify the application of the
'■^''^'*^ doftrine of the text to any nation, fo far, that
nothing is more reafonable or becoming reli-
gioufly difpofed minds, when they plainly fee
that any land or people have finned by grie-
voufly trefpaffing againft God, than to ap-
prehend his difpleafure, or, that his hand will
be Jiretched out upon that land^ and therefore
to humble themfelves before him : and when
they can difcern any providential ftroke threat-
ned or inflicted, then to refolve it into their
national fins as the procuring caufe, to fearch
and try their ways, and turn again to the
Lord^ as the beft and moft eJfFedual way for
preventing public calamities.

In the farther profecution of this fubjed:,
I fhall, JirH^ make fome obfervations to il-
luftrate the fuppolition in the text, of a land,
or a people, finning by trefpajfing grievou/ly
againft God. Secondly^ confider the methods
by which he teflifies his difpleafure againft
that land, fignified by his ftretching out his
hand upon it.

Firft^ I am to make fomQ obfervations for
illuftrating the fuppofition in the text, of a
land, or a people, (inning by trefpaffing grie-

voufly

A Sermon on Occafion of a public Fafi, 33^
voully againft God. He is not extreme to Serm.
mark the failures of his fervants in any ca- XIII.
pacity ; he palTes by a multitude of leffer of-'
fences ; nay, he is flow to anger, and his
juflice doth not fuddenly exert itfelf in pu-
niihing even great crimes ; as Solo77i07i ob-
ferves upon the conducfl of providence to-
wards fmners, fo may every attentive perfbn
at all times, * 7hat fentence againjl roil
works is not fpeedily executed. And the
apoflle "f- Paid teaches us, that he e7idured
with fnuch long-fuffering the "cejfels of his
wrath^ who, by their incorrigible wicked-
i\efs and obftinate impenitency, fitted them-
felves for remedilefs deftrudion at laft. Eipe-
cially, the divine proceedings in the way of
vengeance towards large communities of men
are always ieifurely; and that branch of good-
nefs called patience, is v/onderfuliy exercifed.
When the wickednefs of the antediluvian
world was grown fo enorm.ous and univerfal,
that it is faid in fcripture ||, men were be-
come altogether ^^T^j or carnal, and the ima-
ginations of their hea7'ts were only evil ccnti^
?i2kjlly, fo that Ipeaking after the manner of

* Ecclef. vlii. II. I Rom. ix. 22.

I ijtn. vi. 3.

men,

^^6 A Serfnoji en Qccafion of a public Fajt,

Serm. men, God fays, it repented him ^ 2.nd grieve J
XIIL /jis heart, that he had made man upon the
earth, and he determined to overthrow their
foundation with a flood ; yet he refpited the
inflid;ion of that dreadful judgment for an
hundred and twenty years, for a farther trial,
or as the apoftle Peter * expreffeth it, in the
days of Noah the lo?ig-fuff'eri?7g of God waited,
that is, to fee if that perverfe generation could
pofTibly be prevailed with to reform, and fo
prevent their utter deftrudion. So when the
iniquities of Sodom and Gomorrah were rifen
to fuch a height as divine patience itfelf could
fcarce any longer bear, and juftice required
that at laft they fhould be fet forth as ex-
amples, '\ fi'f^i'i^^g the vengeance of ete?^?2al
fire, that is, a ruin by fire never to be re^
paired \ yet, before that final excifion, to fliiow
his longanimity and defre to the work of his
' hands, God was pleafed to enter into a fo-
lemn treaty with Aarakam upon the fubjed:,
wherein he oflFered to fpare thofe wicked cities
upon fuch terms as the utmoft human com-
paffion was almoft afliamed to afk ]|. Such
divine long-fuffering is univerial -, that is>
extends itfeif to all nations. It was indeed

* I Pet. iii. 20. t Judc 7. || Gen xviii. 23.

fignally

^ Sermon on Occajion of a public Fajli 337

fignally exemplified in the Ifraelites^ as their Serm.
prophets often put them in mind, and give XIII.
many undeniable inftances of it, but not con-
fined to them ; it has been marveloufly exer-
cifed towards other nations, even their ene-
mies. If a peculiar indulgence had been
fliev^^n to the people who were called by God's
name, this might have been otherwife ac-
counted for than by his pity to mankind, and
even called partiality 3 but the fpecial privi-
leges granted to fome, which as abfolute fo-
vereign he may give as he pleafes, for, as our
Saviour fpeaks, * He may do with his own
what he wi/ly are fo far from intrenching oA
his goodnefs to all, that in this particular
cafe, though by folemn promife the land of
Canaan was granted to the pofterity of Ah^a-
ham, yet the execution of that grant muft
be fufpended, and the poffeffion of the land
denied to the children of Ifrael, till the ini-
quities of the Amorites JJjould be fidU as it is
faid -f , that is, their tranfgreflions become fo
odious and univerfal as to make them ripe for
a total extirpation. So that the favourite If-
rael muft be kept out of his promifcd inheri-
tance, till the utmoft demands of mercy,
which is fupreme in the government of all

* Mat. XX. 15, f Gencfis xv. 16.

Vol. II. Z man-

33 8 A Sermon on Occafton of a public FaJI.

Serm. mankind, be fatisfied towards others, even

XIII. the CanaaniUs.

^•v%> Thus far I have explained the fuppofition
in the text, of a land or people finning by
trefpaffing grievoufly againft God, having
fhe wn you that it imports their having heinoufly
abufed the divine patience, been obftinately
irreclaimable, and defeated the means of re-
formation ; and that the crimes committed
are of a very atrocious kind, reproachful to
the human nature ; which was the cafe of
thofe iinners upon whom the flood came and
deftroved them ; the cafe of Sodom and others,*
who were made monuments of the divine
difpleafure ; and particularly IJrael ajid Ju^
dah^ whofe tranfgreffions were the more ag-
gravated by being committed againft the clear
Ijo-ht which they were favoured with beyond
others. We may farther obferve that the
grievous trefpaffes of a land, whereby it is pre-
pared for the judgments of God, are univer-
sal j I mean, fo generally praffifed, that the
community is juftly chargeable with them.
The prophets often mention this as the foun-
dation of God's controverfy with Ifrael and
Judab, that not a few, but the whole mul-
' titude of the people had fmned ; and they
enumerate the various orders of men who had

involved

A Sermo?2 on Occafion of a public Faft. 33P

involved themfelves in the crying abomina- Serm.
tions for which calamities came upon the XIII.
land. Thus, God, intending to vindicate the
lionour of his juftice and goodnefs in punifh-
ing the "Jews^ in the 8 th chapter of this book,
leads Ezekiel in vifion to the temple, where
the feveral ipecies of idolatry, profanenefs, and
other abominable wickednefs, are reprefented
to him as committed by all forts of perfons,
by old and young, by men and women, by
priefls and elders* And in the inflance be-
fore referred to, that of Sodom^ the corruption
was fo univerfal, that there were not ten
righteous perfons 5 if there had, the city would
have been faved for their fakes. And, lajilyy
the grievous trefpaffes committed by the lead-
ing and governing part of a nation may be
properly called the fins of a land, and often
bring calamities upon it. In the remarkable
examples we have in the Old Teftament of
public humiliations, and deprecating the wrath
of God, the religious among the Jews with
deep regret confefs the fins of their rulers, as
in a peculiar manner affecting the vitals of
the nation, and expofing it to mifery. This
was their form of confeflion. We, our Kijigs^

our princes^ and our nobles, have ftmied •

As wickednefs recommended from the throne,

Z 2 and

540 A Sennoji on Occafion of a public Fall.

Serm. and from the great, becomes almoft always
XIII. univerfal, and the authority of ftich exam-
^'^''^'^'^^ pies feldom fails of corrupting the grofs of
the people ; fo, partly by the reafon and na-
tural tendency of things, but never without the
]uft judgment of God upon a people, far from
being themfelves guiltlefs, the faults of gover-
nors produce very pernicious eflfedts in fociety .

I am, Secondly y to confider the methods
by which God teflifies his difpleafure againft
a land which fins by trefpaffing grievoufly
againft him. The threatning is here ex-
prefl'ed in general, by Jlretcimig out his hand
upon that land, that is, he will exercife his
power in punlfliing the inhabitants of it.
The true notion we ought to have of the Su-
preme Being as the governor of mankind up-
on this earth, is, that of a gracious compaf-
fionate parent, caring for all hi? great family,
fuperintending all their affairs, liberally in-
deed providing for all, he never leaves himfelf
without a witnefs of his mercy to every one
of them : but at the fame time, uling necef-
lary difcipline for preferving fijch order and
peace among them, as he intended to pre-
ferve in this imperfed: ftate. When he doth
interpofe by extraordinary difpenfations in the
way of punifliment, it is with a kind defign

to

A Sermon 07i Occajion of a puhlic FaJI, 341

to put a flop to prevailing iniquities, and pre- Serm.
vent them for the futui'e. Thus the prophet XIII.
Ifaiah explains this matter, '•' U^hen thyjiidg- ^^"^^^^^^
merits are in the earthy the Inhabitants of the
world will learn right ecufnefs. If a city or
a country be intirely ruined, it is for a vi^arn-
ing to Qther nations, that they may hear^ and
fear^ aiid do no more wickedly. And for lelTer
corredlions, which do not terminate in the .
final overthrow of the tranfgrefJbrs themfelves,
they are gracioufly intended that they may be
brought to repentance, and to the amend-
ment of their evil doings ; and it is remark-
able, that as God always gives warning before
the fatal ftroke comes, for judgment is his
firange work^ extorted from him, he is much
more prone to mercy and delights in it 3 fo,
his threatnings are always to be underftood
with a refer ve, and leave room for repen-
tance which will eiFed;aally prevent the execu-
tion; nay, upon the very appearance of repen-
tance and fome partial beginnings of refor-
mation, which do not abide nor are carried
t-o perfedtion, God is pleafed to refrain his
anger, and defer punifliing the tranfgreffors,
fo that they are not cut ofi^. It is obferved
concerning Ahab king of Ifrael^ that extra-
jojdinary example of incorrigible wickednefsj

* Ifaiah xxvi. 9.

Z 3 that

V

542 A Sermon on Occafion of a public Fajl,

Serm. * that under the apprehenfion of divine ven-
XIII. geance becaufe of his fins, for which he had
at that time fome remorfe, he rent his cloaths,
and put on fackcloth, and failed, whereupon
the Lord faid to the prophet Elijah^ -f- Seejl
thou ho%o Ahab hiimbleth himfelf? I will there-
fore not bring the ei'il in his days. And when
yo72ah was fent to Niniveh with a deter-
minate melTage that within forty days the city
fhould be deftroyed, yet upon the deep hu-
miliations of the people and folemn profef-
fions of forrow, it was fpared.

The methods are various by which divine
providence exprelTes its difpleafure againft the
iinful inhabitants of a land, or ftretches out
his hand upon it. The prophet, in the fequel
of this chapter, mentions fome of them par-
ticularly, fuch as famine, noifome beads, the
fword, and the peftilence, which are joined to-
gether |1, and called God's four fore judgments.
Other plagues there have been recorded in
the fcripture hiftory, of a yet more extraor-
dinary and aftonifliing nature, whereby God
has puniilied particular guilty cities and coun-
tries 5 as thofe inflid:ed on the land of Egypt ^
fires, inundations, earthquakes, and many
more -, but thefe are the moll common, and

* I Kings xxi. 27. f Ver. 29. J Ver. 21.

this

A Sermon on Occajion of a public Faji. 343

tills one ufeful obfervatlon arifes from them Serm.
all taken together, that God exercifes a fo- XIII.
vereign dominion over the whole courfe oi
nature, animate and inanimate, and conti-
nually Interpofes in directing it fo as to fulfil
his own purpofes, particularly, the purpofes
of his moral government over mankind. The
things here referred to, have, fome of them,
the greateft outward appearance of being ef-
feSs which depend upon necelTary and un-
defigning caufes j as famines, we know, pro-
ceed in fome countries, and at fome times,
from extraordinary droughts, or from exceffive
rains, which men can only account for in
general, by changes in the temperature of the
air depending on the mechanifm of inanimate
nature: like this alfo feems to be the imme-
diate caufe of peffilences j fome noxious va-
pours wherewith the air is impregnated, or
it may be infefts floating in it, which enter-
ing into the human body prove fo deftruftive
to it. Some of the fore judgments of God
feem to be altogether fortuitous. What can
be more fo, than the flroUing of favage beafts
from their haunts into an inhabited country,
which rather feems to be the averlion of their
nature ? And fome of them are the imme-
diate productions of voluntary caufes, but

Z 4 having

344 ^ Sermon on Occajion oj a public Fajl,

Serm. having quite different defigns from thofe

XIII. which God accompliflies by them. Thus,
' the prophet Ifaiah gives us a very elegant de-
fcription of providence over-ruling the coun-
fels and meafures of the AJfyriaji king to fulfil
the purpofe of correcfling a fmful pe cple
when the voluntary adlive inftrument had no
other views than to fatisfy his own ambition.
^' O Affyrian, the rod of mine anger ^ and
the Jlaff in their hand is mine indignation, I
ivill fend hiin againfl an hypocritical nation^
and againfl the people of my wrath will I
give him a charge ; to take the fpoil^ and to
take the pi^ey^ and to tread them down like
the mire of the Jlreets. Howbeit^ he meaneth
not Jo^ neither doth his heart think fo ; but it
is in his heart to cut off 7iations not a few.
His intention was only to exalt his power, to
enlarge his dominion, and to fatisfy his cruel
thirft of blood ; but providence, whofe in-
ftrument he was, had a quite different defign,
which he never thought of, namely, to
chaftife a rebellious and degenerate people for
their iniquity. Many other declarations we
have in fcripture to the fame effect, which
reprefent God as calling for far diftant na-
tions, and employing their fv^ords in executing
* Ifaiah x. 5, 6, 7,

his

A Sermon on Occafion of a public Fuji, 5 4.5

his judgments upon the lands that were be- Serm,
come obnoxious to his juft vengeance for XIII,
their grievous trefpafles; as firft, th^AJJyriajiSy
aftervs^ards, the Chaldeans^ were fent to cor-
redt Ifrael and yudah : in like manner it
plealed the great Ruler of the world to make
the Medes and Fei'fimis the minifters of his
vengeance againft great Babylon devoted to
utter deftruffion.

Now, how grand, how awful an idea
doth this give us of the divine adminiftration !
The fupreme Ruler, tho' to us invifible, is
intimately prefent in all parts of his vaft em-
pire, infpedting their affairs, guiding their
motions and changes. In the firjft chapter
of this book, this is reprefented in vifion to
the prophet Ezekiel by animated wheels;
teaching us that the elements, and courfe even
of corporeal nature, are under an intelligent
direftion. The vaft orbs, which continually
and regularly move on in that appointed
order, not only ferve their more general and
obvious purpofes, but fulfil the more parti-
cular purpofes of the governing fpirit pre-
liding over them : and, efpecially, it is to
be obferved that the adminiftration of the
great King in his natural dominion is adjufted
to the defigns of his moral government.

Elihti

346 A Sermon on Occafion of a public Fajl,

Serm. Elihu fays *, That by watering, he (God)
XIII. 'wearieth the thick cloud, which is tumea
^ about by his coufifelsy to fulfil whatever he
pleafes on earth 5 and they come, either for
correBion, or for his land, or for mercy.
Nay, the fuperior celeftial influences minifter
to the fame purpofes, the ilars in their courfes
fought againft Sifera'f. How glorious is
God? How weak are defencelefs mortals
againft him ? how vain their devices ? Uni-
verfal nature is ready to arm in his caufe,
and every part .at his command to ferve the
ends of his goodnefs or juftice. But the
things which feem to be the moft for-
tuitous and contingent, are as much under
his diredion as thofe that move by the
moft fteady unchangeable rules. What can
appear more giddy, more capricious, than the
ramblings of wild beafts feeking their prey,
and yet thefe are guided by providence to
make their inroads upon inhabited lands,
for the punifliment of fmners that dwell in
them. And, laftly, the defigns of men,
even the moft cunning, the moft fecret, and
the moft violent of them, are under the
guidance and controul of fuperior divine
counfels. If the rulers of one nation are me-

* Job xxxvii. II, 12. t Judges v. 20.

ditating

A Sermon en Qccafion of a pithlic Fajl, '^a^j

ditating mifchief againft another, tliey can Serm.
neither form their projedts nor execute them, XIII.
without the permiffion of divine providence;
which therefore is always to be adored, to
be feared, always to be depended on.

Let us now apply what has been faid
to the particular delign of our prefent af-
fembly, which is to humble ourfelves be-
fore God, confeffing the iins of thefe na-
tions againft him, and deprecating his de-
ferved difpleafure. That the lands have
finned againft the Lord, will in general
be readily acknowledged ; but to affect our
minds the more fenfibly, and that we
may the better difcharge the duty which on
this occafion is incumbent upon us, we ought
in our refledling thoughts to lay before our-
felves the more grievous trelpaffes v/hich
may be juftly charged upon us. I have
fliewed what tranfgreflions may be juftly
called national ; among them the iniquities
of governors have an eminent fhare, and
often are attended with moft fatal confe-
quences to the people. Indeed it becomes
fubjedls to carry it with great reverence to the
higher powers ordained of God, that is, by
his providence, to rule over them, and to
fpeak of them with all the refpedt which is

con-

348 -^^ Sermon on Occafion of a fublic Fajl,

Serm. confiftent with truth ; but when an admi-
XIII. niftration is notorlouily corrupt, and the mif-

^^'^^'"^chievous efflfe of it to the public are feit, or
are moft apparent, then to acquiefce filently,
without complaint to God or man, is not a
juft deference to civil authority, but a fervile
ftupidity and infatuation, whereby we parti-
cipate in the guilt. Nor have Britain and
Ireland been without inftances of this fort.
The reigns before the late revolution were fo
infamous for tyranny, cruelty, v/ickednefs,
and hypocrify, that no true lover of his coun-
try and of the proteftant religion, can reflect
on them without deteftation. And in the
later times which immediately preceded the
acceffion of the prefent royal family, it is
fcarcely doubted by any of us, but that wicked
men, then exalted to great power, had formed
pernicious fchemes for the utter fubverfion of
our religious and civil rights, from which we
efcaped by an almoft miraculous interpofition
of providence. Nay, it miay be juftly feared
that the difmal effecfts of tliat unhappy mif-
condudl flill hang over our guilty heads 3 for
it is certain great advantages were then trea-
cheroufly given to the power, which of all
others in Europe^ is, and long has been, the
moft dangerous to the proteftant interefl and

the

A Sermon on Occajion of a public Fajl, 54.9

the liberties of mankind, to recover its broken Serm.
force : and we now actually fee it raifed to XIII.
fuch a ftate, as to caufe its terror ijt the la?id ^'^^^^^'^^
of the livings . to threaten the layiiig ivafle
nations not a few^ or changing their confti-
tutions and government by policy or by vio-
lence, and even to hurt or de/troy in God's
holy mountain, I mention thefe things, that
we may make proper refledions upon them to
the purpofes of our humiliation before God,
and praying that threatned evils may be
averted, and that we may do what is fit for
us in our feveral fiations for preventing the
like for the future : not that wx iliould raihly
cenfure our rulers, or entertain caufelefs jea-
loufies concerning them, but it becomes every
wife and good man according to his capacity
to be attentive to a national intereft, and fervx
it as far as it is in his power -, above all, that
we fliould implore the divine mercy to them
who are fet over us, that they may be pre-
ferved from evil counfel, and that they may,
as the fcripture fpeaks, feed the people com^
mitted to them in the i?itegrity of their hearts,
and guide them with fkilfid hands.

But, let us alfo confider thofe fins which
may be called national, upon a different, and
a very proper account, becaufe they are very

gene-

550 A Se7'mon on Occajion of a public Fajl,

Serm. generally committed. And, furely, of them
XIlI. there are many, and of a very heinous kind.
It is notorious that debauchery is fo common
and fo bare-faced, as to be the plain cha-
radier of many, and they are not afhamed of
it. Some men in high ftations are ring-
leaders in wickednefs, in drunkennefs, forni-
cation, adultery, which however profligate
fmners may make light of them, I hope yon
will confideras crying abominations, forv/hich
God hath ihvt2Xtntdith.2X.his fouhvill be avenged
on any land that is ftained v/ith them. From
the wicked of diflinguiflied outward condi-
tion, the more infamous becaufe they are
great in titles and riches, thefe vices have fpread
through inferior ranks down to the loweft of
the people. Women quite abandoning that
modefty which is naturally the honour of
their fex, even profefledly live by the fcan-
daious gain of their proflitution, and the adul-
terers cjjjemble in troops, as the fcripture ex-
preiTes it, in ike harlots koiifes. Men endea-
vour by fubtle arts and bribes (nay and im-
pudently pique themfelves upon their fuccefs)
to corrupt virgin innocence, and thereby
bring poor creatures into the greateft dilgrace
and mifeiy; nay, they treacheroufly and vil-
iainouily pollute the marriage bed, and are

guilty

A Sermon on Occajion of a public Faji. 351

guilty of adultery with their neighbours wives Serm.
I call this villainy, after the prophet Jere- XIII.
7niah *. He fays of eminent perfons for their '^-^^-^^"^
ftations, they have committed villainy in Ifrael,
which he explains by adding, they have com^
mitted adultery. What indeed can be more
villainous than fuch a caufelefs injuiy to an
unoffending neighbour in the tendereft part,
and involving the unhappy partner of the
crime in the mofl: horrid perfidioufnefs ?

That luxury is the true charader of our
degenerate times, is too plain to be doubted-
Delicacy and expenlivenefs in eating and
drinking, in apparel, and in all the external
fhowof life, are grown to an enormous height,
which is a forerunner, if not reformed, of
mifery, not only by the juft judgment of God,
but by the natural tendency of things : for it
enervates the fpirits of men, expofes them to
confuming dlflempers, and is followed with
a numerous train of other deftrudlive evils-
The Roman fatyriji obferves concerning that
imperial city, the miftrefs of the world, that
in his time, cruel luxury, more terrible than
invading enemies, got poffeffion of her, and
by her ruin revenged the conquered nations.

* Jer. xxix. 23.

This

2C2 A Sermon on Occajion of a public FajL

Serm. This fin, the more fliameful in our cafe, be-
XIII. caufe we juftly complain that we are a poor

^*-''"**^"^ nation, is attended with grievous oppreflion ;
a euilt that cries loud for veno^eance. The
poor tenant groans under a grievous burden 3
for his fweat, and toil, and penurious living,
muft fupport the extravagant expence of his
voluptuous landlord. And the almoft ftarved
manufadurer complains as piteoully, being
reduced to the utmofl: extremity of diftrefs,
by the expenfive gaiety of thofe in higher life,
which will be fatisfied with nothing but what
is foreign and coftly.

And to clofe the melancholy fcene, pro-
fanenefs is rifen to a great height. What can
be imagined more impious, a more daring
outrageous indignity to Almighty God, than
openly to blafpheme his name by prophane
curfing and fwearing, which yet is the com-
mon language of our ftreets. And here the
poor vie with the rich, for their execrable
oaths coft them nothing, but the violation of
their confciences, which they are as prodigal
of as the higheft fmner in the land ; and
ihew an equal dilpoiition to imitate their fu-
periors in other wickednefs, if their condition
would allow. This has been long complained

of.

A Sermon on Occafion of a public Fajl, 3 ^^3

of, and fome attempts have been made to re- Serm.
ftrain it, even by the public authority of XIII.
laws J but what is the confequence ? why,
inftead of amendment, it increafes, even from
the days of our fathers^ to the great diihonour
of religion, and augmenting the anger of the
Lord.

Now, if this be a juft reprefentation of
our ftate ; and that it is true, is very certain 5
indeed it is defed:ive, for many more fins
might be added to the fcore of our guilt ^
but if it be io^ may it not be juftly faid that
thefe lands have finned by trefpafling grie-
voufly againft God, and that there is reafon
to apprehend that he will fl:retch out his hand
upon them, according to the threatning in
my text, and according to the ufual courfe of
his providence ? Let us never imagine that
we are not under the obfervation of his eye^
or that he is not difpleafed with ours, as well
as with the iniquities of others. We have
long perfifled in our difobedience ; and the
evils mentioned, with many more, have been
growing upon us* His firfi: eflays for re-
claiming us have been, moft agreeably to the
infinite goodnefs of his nature, in the way of
mercy and forbearance. In the laft reign our
Vol. IL A a enemies

354 ^ Sennon on Occafion of a public Fajl.

Serm. enemies made fome attempts againft us, but
XIIL n-iet with difappointments, in which the
" hand of God appeared very fignally. In the
prefent reign we have enjoyed profound peace.
But diefe means have been unfuccefsful, we
continue in our provocations 5 what then are
we to exped: but that he fhould ftretch out
his hand in anger ? If there were no out-
ward appearance to ftrike terror into our
minds, and call us to humiliation and repen-
tance, it would certainly be our duty, upon
a due refledlion on the demerit of our tref-
paffes, but more efpecially, when we are
actually entered into a war, the event of
which, what it may be, none of us can tell.
The fword is one of God's four fore judg-
ments, or the methods by which he ftretches
out his hand upon a nation. It is true our
prefent danger does not feem to be very great,
and humanly ipeaking, our flrength is fuffi-
cient for our defence. I am afraid this is car-
ried too far by fome of us. We think and
fpeak of our enemies with contempt. What
are the Spaniards but a poor and daftardly
people ? What power have they wherewith
to make head againft the naval force of Great
-Britain ? But if they be the rod of Gods

anger^

A Sermon on Occajion of a public Faji-. 335

itngery and if the fiaff in their hand be hisSERM,
indignation y that can make them formidable XIII.
enough ; or however that be, he has many
arrows in his quiver, he can call for another
more powerful nation, or inflift other ftrokes
of a different kind, for the punifhment of a
rebellious people. Therefore, take our Sa-
viour's warning whom you fhall fear, what-
ever courage you preferve againft men, and I
fhould be forry to fee us meanly dejedled be-
caufe of any enemies and their preparations 5
yet fear the fupreme Ruler, who has an un-
limited power over all nature, and to whofe
juftice our iniquities have rendered us ob-
noxious. But it may be faid, what can fuch
a particular fociety as this do ? They can
have very little influence, rather none at all,
for effedling a national reformation, which
can only prevent national judgments. I an-
fwer, I hope it will always be a principle
with you, that religion is not in vain. It is
remarkable, that in the 9th chapter of this
book, when the deftroying angels are com-
miffioned to make dreadful havock among
finners, yet they cannot ftir in execution of
that power, till fome are marked out to
fafety, and their charafler is, verfe the 4th,

A a 2 men

35^ ^ Sermon on Occafion of a public Faft.

Serm. men that ftgh and cry for all the abofnijia^
•^I- tions that be done in the midjl thereof -^ but,

in all events, God hath faid to the righteous,

it Jhall be 'well with them.

SER.

[ 357 ]

SERMON XIV.

Prudence necefiary in converfing
upon Religious Subjeds.

Matt. vii. 6*

Give not that which is holy unto the dogs^
neither cajl ye your fearh before fwine^
lejl they trample them under their feet ^ and
turn again and rent you,

OU R Saviour having, in th^ {Receding Serm,
part of this his excellent fermon, XIV.
delivered many ufeful inftrudtions to ^y^^rsJ
his hearers upon the moft eflential branches
of religion and virtue, from the beginning of
this chapter tieaches them the meafures of
candor, equity, and mercy, Vi^hich they were
to obferve, and which men at all times ought
to obferve, in their behaviour to each other.
And iirft, he warns them againft cenforiouf-
jiefs and rafh judgment, which is a common
fault indeed, but a very heinous one, and

A a 3 highly

5 5' 8 Prudence neceffary in converfing

S E R M. highly difpleafing to God -y and it fhews fuch
XIX. a bitter malevolent fpirit as provokes him to
treat men with greater feverity than other-
wife he would do. On other occalions the
fame divine teacher affures us that the fove-
reign ruler and juft judge of the world, whofe
proceedings are all according to the exadeft
rules of equity, will, in the diftribution of
recompences to his fervants, have a great re-
gard to the ufage they give their feliow-fer-
vants, as here he exprefsly fays, with what
meafure you mete it Jlmll be meafured to you

again.

To divert us from this evil, our Lord points
out to us the true, the more proper and pro-
fitable ufe, which is to be made of cur re-
flefting powers, our reafon and the lenle of
good and evil which is planted in our minds ;
and that is, in examining ourfelves, our own
tempers, and our lives, that we may apply
ourfelves carefully to the amending of them.
Belides other and greater advantages which
would accrue to us from thus employing our
thoughts, namely, the perfecting us in all
virtue, and preparing us for the higheft hap-
pinefs of our nature, it is a mod neceffary
qualification for the office of reproving others
efteciually and fuccefsfully. For how appa-
rently

upon Religious SubjeSfs, * 359

rently unreafonable is it, feverely to condemn Serm.
lighter offences in our neighbours while much XIV.
greater ones are chargeable upon ourfelves ? ^^^"'^^''^
And what Ikill can we pretend to in in-
ftrucSing, what authority in urging others to
reformation, while it is notorious we have not
wifdom and integrity enough to difcover and
corred: our own greater errors ? Here alfo,
as in other parts of the fermon, there feems
to be a regard had to the temper and way of
the fcribes and pharifees, hypocrites, againft
which our Saviour would have his difciples
very cautious : for they were fevere in ani-
madverting upon minute failures, as in ritual
matters, while they indulged themfelves ha-
bitually in heinous vices, in pride, covetouf-
nefs, and oppreffion. Let every man there-
fore, who fets up for an inftrudor, and re-
former of others, Jirjl caji the bea?n out of
his own eye J and then he will fee clearly to cajl
out the mote out of his brother s eye. Let him
firft difcharge himfelf of all ill habits, purify
his heart from corrupt affed:ions, and cieanfe
his life from vicious pracflices ; then v/ill he
be able both with greater underftanding and
efficacy, to diredt others in the necefiary work
of reformation.

Aa4 Bat

3^o Prudence necejfary in converji^ig

Serm. But when all this is done, when men have
XIV. fettled accounts with themfelves, when their

^■^^'"^'''^^ confciences are clear of indulged vices, ^nd
their reputation free froni any fuch blernifhes
as would bring them into contempt and ren-
der all their admonitions ineffeftual, ftill
there is difcretion to be ufed in reproving.
Great coniideration is to be had of men's
tempers, and what probability there is of
fuccefs, or what effed: any inf!:ru(3:ions we
can give may have upon them : which is di-
redly the fubjedl of the text ; give not that
which is holy unto the dogs^ neither caji ye
your pearls hefore fwine^ leji they trample
them under their feet ^ and turn again and
rend you. It is an excellent diipofition to
propagate the knowledge of the true reiigiori
and virtue, and one of the be|l ojffices we
can do, not to fuffer fin to lie upon our bro^
ther, but reprove and endeavour to re-
claim him : for he that converts a fmner
from the error of his way Javes a foul from
death : but at the fame time, this is a work
to be gone about with great prudence. In
fome cafes, and fome perfons^ no attempt at
ail is to be made, becaufe there is no ap-
pearance of any good to be done but hurt,
They muil be quite unpraddfed in the world.

upOJi Religious Stibje^s, 361

who do not know that there is a great diver- Serm.
fity in the fentiments and difpofitions of men XIV.
towards the things of religion. Some feem
to be very fufceptible of them ; their minds
are eafy of accefs 3 they have ears to hear
and hearts to receive the inftrudtions which
even bring their faults to remembrance, and
reproach them with their folly. There are
others who have hardened themfelves againft
reproof and become altogether impatient of
it : they do not care to be troubled any more
with fuch matters, and hold them only as
officious meddlers, the fit objefts of their
refentment, who teize them with difcourfes
of religion.

Now our Saviour's intention here is to
teach his followers how they ought to carry
it to thefe perfons, fo diredly oppofite to each
other. The former they have great encou-
ragement to converfe with upon religious af-
fairs, and endeavour to arnend in them what-
ever they can difcem to be amifs : the other
^re not to be meddled with left they become
worfe inftead of better, and even return out-
rage for admonition. This is what we are
to underftand by that which is holy^ and
pearls 5 the precious doctrine and rules of
religion, which the friends of them ought to

treat

362 Prudence neceffary in converjing

Serm. treat with great caution and tendernefs ; nc^
XIV. to throw them out fo promifcuouily on all
occafions as may expofe them to contempt :
but by all means make a choke of the perfons
with whom they have communication upon
fuch points, that fo their honour and dignity
may be preferved. It is to be obferved, that
when the apoftles were fent out to preach
the gofpel, as unconlined as their commiflion
was, and they fuitably furnifbed for executing
it with a power of working miracles and
extraordinary divine illumination, yet their
mailer gives it them in charge to make a
diftindion among men in applying to them.
They were not immediately to accoft all per-
Ibns they faw with their meifage from hea-
ven, but make diligent inquiry in every place
they came to, "who in it were 'worthy -, that
is, who were men of probity and candor,
that it might be expeded would give a fair
hearing to the gofpel of the kingdom of
God. Agreeable to this was St. Paul's
condud *, when after fourteen years tra-
vels and continual labours in the conver-
fion of the Gentiles, he returned to Jeru-
fahn by revelation, or by the immediate
diredion of God s fpirit 5 he communicated
the gofpel which he preached, that is, pure

* Gal. ii.

Chriftianity

upon Religious Subjects, 363

Chriftianity without Judaifm ; but to whom Serm,
did he iirft communicate it ? not to the hi- XlV.
gotted Jews^ left he fliould have run in vain,
left they j7:ould have trampled it under their
feet^ and turned again and rent him : but
he communicated it privately to them who
were of reputation, Againft this general and
moft reafonable rule many have trefpaffed.
Men of an enthuiiaftick turn^ who under a
ftrong perfualion of truth on their fide -, and
not only fo, but that their minds were under
a divine influence, have applied themfelves
to the work of reforming the world with a
great deal of zeal, but very little ikill, either
in the manner of their addrefs, or the choice
of the perfons on whom they made their at-
tempts 3 and the fuccefs has been anfwerable
enough to the temerity and imprudence of
their undertakings : their counfels have been
negleded, and themfelves treated with con^
tempt as very weak or frantick. We fee in
the inftance of the apoftle's juft now referred
to, that when the fpirit of God moves men,
he does not deprive them of their reafon but
rather ftrengthens it, and in executing an
immediate commiffion from him, though he
does not leave them without extraordinary
credentials, they are ftill to ufe their own

under-

^6^ Prudence necejjary in converjing

Serm. underftandlngs. And therefore concerning
XIV. pretenders of this fort it may be faid, that
'the lefs fenfe and difcretion appears in their
management, the more juftly they are liable
to fufpicion, either of an intention to de-
ceive, or rather for the moft part, of being
deluded themfelves by a warm imagination,
which without ground they attribute to a
divine impulfe. But this I fhall not any far-
ther infill on : for the text, as I underftand
it, does not relate particularly to apoftles or
other infpired perfons, but to ordinary Chri-
ftians, pretending to ad: from no other prin-
ciples or direftions than thofe of confcience
and reafon which are common to all.

In difcourfing farther from this text, I
(hall,

Hr/7, Confider the bad charafters and dif-
poiitions of fome men here reprefented by
the ailufion of dogs 2ini fwine^ with refpect
to holy things, or the do<Snnes and precepts
of religion.

Secondly y The neceflity and reafonablenefs
of treating religion with great caution, on ac-
count of thefe bad charadlers and difpo-
fitions. And on both thefe heads I will make
fome uleful reflections,

Firf,

upon Religious SubjeBs. 365

Firfty the bad charaders and difpofitions Serm.
offomemen here reprefented by the allufion ^^^-
of dogs and fwine. We may be fure they
are extremely bad, unworthy of the powers
the privileges, and dignity of the human na-
ture, clfe our Saviour would not defcribe
them as he doth, by figures, which fhew
that they diihonour and degrade huma-
nity itfelf. And, therefore, this cannot be
the common condition of mankind, nor the
condition of any man without a voluntary
contracted depravity : for our ftate by nature,
weak and imperfect as it is, is not brutifli^
uniefs we ourfelves have corrupted it. But
the men whofe difpofitions are become like
dogs and fwine towards the puritj'- and good-
nefs of the chriftian religion, are thofe who
have made them fo by habitually indulging
their fenfuai affedions and paflions, and who
through the deceitfulnefs of fin have har-
dened their hearts into an obflinate, nay
furious difafFe<3:ion to holinefs and virtue.
Every human mind, not debauched by its
own fault, is capable of good impreffions,
and hath thofe fentiments and feelings to
which the laws of chriftian morality are agree-
able. Eut thefe may be ftifled, and in a

great

^66 Prudence necejjary t?t converjing

Serm. great meafure conquered, and men may
XIV'. acquire very vicious and malignant tempers,
not without having firft done violence to
their ow^n confciences, and great indignities
to the lav^s of God, and the gracious methods
he ufes for reclaiming finners*

There are two ingredients in this bad cha-
rade r which we fhould beware of as far as
we difcover them by their fruits, in others,
and efpecially every man fhould guard againft
them, even allowing any degree of them, in
himfelf. The one is ftupid impurity ; and
the other is a paffionate and wrathful ma-
hgnity. Firft, I fay, ftupid impurity, which
is fignified by the fimilitude of the fwinej
a voracious kind of animal devouring every
thing it can feed on that comes in its way,
and far from that delicacy, or even cleanli-
nefs, which is obfervable in other kinds of
brutes : a fit emblem, therefore, of finners
who by cuflom grow to be grofsly difTolute
and indecently voluptuous. In like manner
the apoflle defcribes apoflate finners with a
reference to their former virtuous beginnings,
nav and progrefs in a reformation through
the knowledge of Jefus Chrift 5 I fay, he de-
fcribes them by this true Proverb *, the dog has

* 2 Pet. ii. 22.

upon Religious SubjeBs, 567

returned to his vomit again ^ and the fow that Se km,
was wajhed to her wallowing in the mire. It XIV,
is really amazing to what a height of infen-
iibility men will arrive who allow themfelves
time after time, in a repeated violation of
their confciences, making breaches in the
ingenuity of their natures, andcafling oiF
the reflraints of fhame. Things, which
would have been ihocking to them at the
firft, and they could not have borne them
without an inward confufion, become fa-
miliar at laft, nay, and perfeflly eafy to
them. The men, whofe God is their belly ^
who are wholly devoted to their fenfual ap-
petite, which is the loweft, the moft un-
manly, indeed brutifh, of all human cha-
raders, they even glory in their Jhame, What
appears to an ingenuous fpirit fenfible of the
excellence of the rational nature, the moft
deformed and vile, to have an unfufferable
turpitude, and greater odioufnefs to the mind
than the moft abominable things in the world
have to the outward fenfes, they are per-
fectly reconciled to, and take pleafure ia
them. The moft fublime and important
things of religion, which, to an unvitiated

fpirit.

368 Prudence necejfary in converjing

Serm. fpirit, have the moft tranfcendent beauty
XIV. and dignity in them, they treat with neg-
ledt, nay with fcorn : and, as fwine do pearls,
they trample them under their feet. All this
the apollle expreffes very plainly and without
a figure, in reprefenting the unhappy, and,
morally fpeaking, moft deformed cafe of the
Gentiles, by degrees rifen up to the moft
abominable vilenefs and confummate wicked-
nefs : only let it be obferved, that where it
is the cafe of Chriftians it is ftill worfe, be-
caufe they have enjoyed, and abufed, better
means of knowledge and virtue. "* Who
•walk in the vanity of their mindsy having
the iindej'Jianding darkened^ being alienated
J rem the life of God^ through the ignorance
that is in them^ hecaufe of the hlindnefs of
their hearts ; ivho being fa/i feelingy have
given themfelves over unto lajcivioufnefsy to
work all uficleannefs with greedinefs, A
difmal conjundlure of evils, moft difgraceful
and unhappy to the reafonable nature ! Va-
nity, ignorance, blindnefs, and hardnefs of
heart, that is, infenfibility and incorrigible
obftinacy, and eagernefs in vice.

* Eph. IT. from ver. 17.

The

upon Religions SubjeSis, 369

The fecond ingredient in this bad temper, Serm.
IS, a ftubborn forwardnefs and angry refent- XIV.
ment, which is a degree yet beyond ftupidity
itfelf. This is represented by the allufion of
dogs turning again, and rending thpfe who
would corred: them for their faults. There
are fome fo perverfe, fo irreclaimably fixed
and refolute in their iinful courfes, that in-
ftead of fubmitting to necelTary difcipline for
reformation, they conceive an utter abhor-
rence againft fuch as attempt to ufe it with
tlie cleareft evidences of a kind intention.
They fnarl at admonitions, and would even
bite and devour their charitable inflrudiors.
Solomon^ long before our Saviour's time, made
the fame obfervation, and in his excellent
proverbs, which are very inflrucflive rules for
the condud: of life, he advifes us to have a
great regard to the tempers of men in giving
inftrudtion and reproof. ^ He that reproveth
a /corner getteth to himfelf J}:ame -, and he
that rebuketh a wicked nian^ getteth himfelf a
blot, Reprove ?2ot a /corner , leji he hate thee ;
rebuke a wife man^ and he will love thee. By
the fcorner here, and a wicked man, we
muft underftand the fame who in the text is
compared to a dog ^ the man who to his in-

* Prov, ix- 7, 8,

Vol. II. B b cor-

iyo Prudence 72ecejfary in cojiverjing

Ser?v1. corrigiblenefs in fin has added a canine dlf-
XIV. pofition, a peevifli and angry forwardnefs ;
^•^''^*^''^^ who, abfolutely bent on wicked purpofes, is
impatient of any thing which would divert
him from them ; who has a fond conceit of
him.felf, and fapported by fome trifling pre-
tences of wit and humour, in his perverfe
ways, defpifes all who would take upon them
to correct his errors : whereas the truly wife
man has his mind always open to conviction,
and is difpofed to hearken to good counfel for
his amendment. Again, ^ fmite a jcorner^
and the fimple "will beware : a?id reprove one
that hath iinderjlanding^ and he will under-
frand knowledge. Let the proud and haughty
finner, who difdains private inftrudtion, be
left to the penal effedis of his obftinate folly
from the hands of public juftice, which ought
to be impartially inflidted for a warning to
others, and to prevent the offences of men,
whofe tempers are more flexible : but private
pains will be better beftowed on better na-
/ tured and more docile fpirits, who will be

humbler and more inclined to hear reafon,

We fee in thefe infl:ances, how deplorably
the human nature is capable of being cor-
rupted,and, what lengths in wickednefs it may

* Prov. xix. 2

>•

run

upon Religious Subjects, ^yt

riin to. As, on the one hand, it may be Serm*
raifed by a diligent improvement to moral XIV.
attainments next to angelical ; fo, it is poffible, ^-^'^'^^
it may degenerate, we do not know how far,
even to be like tlie beafts that perifh ; nay,
and to be in depravity next to devils. This
depends in a great meafure on ourfelves ; and
our condition, whether it fliall be good or
bad, happy or miferable, is put in our own
power. It may be raifed to a high meafure
of perfection and enjoyment by a due im^
provement of our faculties -, and it may be
depreffed into a deplorable abjednefs, if we
will not confider and iliew ourfelves men, if
We will not exert our intelligent and moral
capacities. But, particularly, fee how the
order of nature is reverfed when men are
turned into difpofitions like thofe of dogs and
fwine. When a defire to brutal gratifica-
tiqns is become fo impetuous, and the relifli
for them fo ftrong, that there is no more tafle
for, no fenfe of dignity and excellence in,
moral worth , but it is trampled under foot :
when the paffions which were originally de-
figned to minifter to the ends' of our being,
become the ilaves of fin, and are only em-
ployed to fecure its intereft. Anger was
planted in us for our defence againft violence;

B b 2 * and

^yi Priide?2ce necejfary in cowoerfing

Serm. and indignation, in a right temper of mind,
XIV. rifes againft vice as bafe and difhonourable,
^-''^''^*^ diiparaging to our nature, and originally in-
tended as a prefervative from it : but when
thefe paflions are loft to the proper ufe they
were defigned for, and not only fo, but are
exerted in defence of fin, and are the fecu-
ritiesof its intereft by hindering all approaches
of the proper remedy, how pitiable, how
wretched is the flate of that mind !

Another refledlion upon what has been
faid, which I recommend to your ferious
thoughts, is, that we Aould all ofuscon-
ftantly watch againft all tendencies towards,
and beginnings of, thefe evil difpofitions in
ourfelves. It is true the text takes notice of
them as in others with whom we have an
opportunity of converfing, and teacheth us
how to behave in that cafe. But as they are
not unfrequcntly met with even among pro-
feffed Chriftians, fliould not we then take
heed that they be not our own ? the rather,
becaufe in thoughtlefs perfons they grow up
by unobferved degrees to a dangerous, almoft
incurable height \ ftill under plaufible but
deceitful pretences. This is in effe^l the
fame caution which the apoftle gives tlie

liebrc'ivsy

8

upon Religious SubjeBs. 37 j

Hebrews^ from the example of their anceftors, Serm.
* Take heed lejl there be in any of you an XIV".
evil heart of unbeliefs in departing from the ^^^"^^^^
living God y but exhort one another daily
while it is called to-day^ leji any of you be
hardened through the decietfulnefs of fn. It
becomes every man who has the religious
ftate of his mind much at heart, and makes
it the principal objed: of his attention, to be
continually jealous over himfelf ; to be fre-
quently obferving w^hat progrefs he makes in
virtue, or whether he be not rather declining;
juft as a man who is very follicitous about his
worldly concerns, will look often into his
accounts, that he may know how he prof-
pers. And we may reckon that when this
vigilance is omitted, and v/e become carclefs,
our fpiritual affairs are then in a dangerous
way. Particularly, let us take heed what
tender feelings we preferve of the evil of fin ;
and what fenfibiiity to the beauty of holi-
nefs, the dignity, and excellence of virtue.
While thefe perceptions are ftrong and lively ;
fin appears odious and deformed ; the things
of God's law, and the works which difcover
his perfections, wonderful in our eyes ; we
count all things with St. Faid but lofs for

* Heb, iii. 12, 13.

B b 3 th^

2 74 Prudence neceffary in converfmg

Serm. the excellency of the knowledge of Jejus
XIV. Cbriji ; that is the peai^l of great price, for
^""'"^^^^ which we are willing to fell all, according to
our Saviour's parable 3 when thefe are the
ruling fentiments in the heart, and their
ftrength ftill increafing, virtue is, as it ought
to be, in a healthful prdfperous ftate. But
on the contrary, when fuch objedts appear
little to us, or indifferent ; when they lofe in
our efteem their beauty, grandeur, and im*
portance -, w^hen the deformity of fin is lef-
fened, and the thoughts of indulgence in vi-
cious pleafures fit eafy upon our minds ; thefe
are the fymptoms of a diftempered condition,
and we have reafon to be afraid of our going
into that temper which our Saviour marks
out as fo odious. And let us beware of grow-
ing impatient of the reproofs of inftrudiion,
which Solomon calls the way of life. The
mind which is ealily rufHed with admoni^
tions, and cannot bear the moft affedtionate
rebukes of a friend, without falling into paf-
iion, as if an injury were done, fliews itfelf
too much interefted in its own errors, and
unwilling to partwitli them. But let us re-
member the words, and endeavour to imitate
the excellent fpirit of the Pfalmif l, ^ Let the
^ pralm. cxli, 5,

righteous

upon Religious Subje^s, - 375 •

righteous fmite ?ne^ it fl:all be a kindnefs : Serm.
and let him reprove me^ it jhall be excellent XI\^
oil^ which fiall not break my head. I come, '''"''V^^

Secondly^ To conilder the neceffity and rea-
fonablenefs of treatino: the affairs of relio-ioii
with caution and prudence, in our converfmg
with others, becaufe of thefe bad characters
and diipofitions in men, which have been
explained. Since we know that facred things
are fo liable to be abufed by prophane perfons,
we fhould therefore take care to give no
handle for fuch abufe, and not to throw them
out indifcriminately on all occalions, left in-
ftead of good, our doing fo may produce
very bad effedts. There are two inconve-
niencies particularly here mentioned, which
we {hould alvv^ays beware of. One is the
bringing the great and momentous matters of
religion into contem.pt, expreffed by tramp-
ling them under foot : and the other expofing
ourielvesto ill ulage from ill-difpofed perfons ;
left they turn again and rend you. Good
men will always be follicitous, that the ho-
nour of God and divine things may be pre-
ferved, and that they may be treated with a
becoming refped:. David oiicn expreffes his
great concern for the indignities done to God

B b 4 and

^y6 Prudence necefjary in converjing

Serm. and to his word by linners. Rivers of tear Sy
XIV. he fays, run down his eyes : and horror took
'hold on him^ becaufe wicked men tranfgrejjed
the divine law. For, proportionable to our
efteem for any perfon will be our refentment
againft the dishonours which are offered to
him : and therefore if our love to God be
fupreme as it fhould be, with all the heart
and foulj the profanation of his name and
laws vs^ill be grievous to us. Confequently,
we fhould take all the care we can to prevent
fuch profanenefs ; and in a particular manner
by preventing the occafion of it, It is eafy
to fee that fome men are difpofed to take
every opportunity of doing defpite to religion;
and fureiy, then, the Pfalmift's way is the
beft, * I will keep my mouth with a bridle
while the wicked ts before me, I was dumb
with filence, I held my peace even from
good. And indeed charity to men, to finners
themfelves, requires this, as well as a zeal of
God. One would, even in compaffion, avoid
giving them opportunities to increafe their
guilt : and if wx believe that to trample on
the venerable things of religion will draw
down mifery on men, a merciful fpirit would,
as far as it can be done, fliun the occafions of

f Pf. xxxix* from the beginning,

it»

upon 'Religious Subjedis, 377

it. There are offices of humanity to the Serm.
worft of men, from which nothing can dif- XIV.
charge us ; not even their own greateft faults,
their enmity againft ourfelves, nor their im-
piety again ft God. But it is an ill-judged
charity, however well meant, to lay before
fome very profligate finners, whofe notorious
v/ickednefs and obftinacy proclaim to every
obferver, that the fear of God is not before
their eyes ; I fay, to lay before them fuch
folemn ferious counfels of piety, as the leaft
confideration might fatisfy us, will in all
probability be the occaficn of their contradt-
ing greater guilt.

Another reafon why religious inftrudlions
and admonitions fhould not be propofed pro-
mifcuoufly to all men, is, that it may be at-
tended with the bad confequences of ill treat-
ment to ourfelves from fome perfons of rough
and paffionate tempers. Give not that which
is holy unto the dogs^ leji they turn again and
rend you. Common fenfe, and the principles
of felf-prefervation planted in every human
heart teach us to avoid fuiferings, efpecially
from the hands of our fellow-creatures, with
whom the focial affedlions of our nature in^
dine us to cultivate peace ; and it is a great
article in the enjoyment of life. And though

indeed

378 Prudence neceffary in converfmg

Serm. indeed Chriftianity requires our warmeft,
XIV. mofl: affedlionate zeal for its propagation and
^^^'^^^'^^a refolved adherence to the profeffion of it,
even though we fhculd fuffer by the hands
of men, fo far as to the lofing of life itfeif ; yet
it no where requires us to precipitate ourfelves
into dangers from the adverfaries of the gofpel,
and to provoke their perfecuting rage by our
raihly and indifcreetly endeavouring to force
it upon tliem by our importunity, while they
manifeftly ihow an utter averfion to it. On
the contrary our Saviour injoins his difciples,
though they fhould never betray his caufe
for fear of perfecution, nor procure eafe to
themfelves by denying the truth, but be pre-
pared to endure the mofl grievous fufferings
rather than forfake their profeffion ; yet, I
fay, he injoins them to fliun perfecution
whenever they could do it with a good con-
fcience. When they were perfecuted in one
city, their orders were, to flee to another,
both that they might fave their own lives,
which ihould not be thrown away unnecef-
farily, and that they might feek an oppor-
tunity of bellowing their labours in the pro-
pagation of Chriftianity where they might
hope for abetter reception. But the general

rule

upofi Religious Suhje&s, 379

rule to Chriftians is, * See that ye walk cir- Serm.
ciimfpeBly\ not as fools but wife : redeeming XIV.
the tifitey when the days are evil or calami- ^'-y^^"*^
tous 3 and in the degree in which they are fo,
through the oppolition of bad men to the
caufe of religion : that is, endeavour to pro-
long the time of your tranquility by fuch a
prudent and difcrete condudt, as may avoid
perfecution and other inconveniencies. The
fame direction is given, -f- Wa/k in wifdom
towards them that are without (^ewijh and
heathen infidels, enemies to the truth;) re-
deeming the time.

The general foundation upon which this
rule refts, is, that as God has put men here
in a ftate of probation and difcipline with
refpedl to virtue and happinefs, at the fame
time in a focial relation to each other, re-
quiring them to perform all mutual good of-
fices, and to cultivate peace, he would not have
them loft to their freedom as rational crea-
tures in what concerns their duty to him,
even though they abufe that freedom, and
to carry it to each other with a blamelefs un-
provoking prudence. The confequence is,
that good men, however zealous for religion
and compaffionate to fmners, muft not ufe

* Eph. V. 15, 16. f Col. iv. 5.

violence

jSo Prudence necejfary in converfmg

Ser M.violence to reclaim them (which God him-
XIV. felf does not, though infinitely more jealous

^•^'^^^'^lor his own honour, and good of his crea-
tures, as well as powerful to do them good)
nor muft they be teazed with unfeafonable
clamorous importunities, which will be re-
fented as a kind of encroachment on their
liberty, and irritate their peevifh tempers,
difturbing the peace which ought to fubfift
among men as focial creatures in this world,
even abftradting from the exercife of piety.

The only reflecflion I fhail make on this
lafl: part of the text, is, that we fhould apply
it for our direftion in the ordinary ftate of
things, and in the particular circumftances
wherein we are placed. Thefe words were
fpoken by our Saviour in the beginning of
Chriftianity, when it was but making its en-
trance into the world, and had many ene-
mies. It was then neceffary for its friends
to behave circumfpedliy, and with wifdom,
that they might not hurt its interefls, nor
mar its propagation. And at all times, even
where it is the moll firmly eftablifhed, care
fbould be taken by the profeflx)rs of it to do
all they can for preferving its reputation, and
that men do not receive prejudices againft it.
Particularly there are two cafes in which the

rule

upon Religious Siibje^s. 381

rule fliould be attended to, and applied in Serm.
proportion. One is the divided ftate of pro- ^^ ^ '
feffed Chriftians, when they have formed
themfelves into different parties, fiercely op-
poiing one another : which is juft now the
cafe in fad:, as it has been very often almoft
in every age of the Chriftian church. How
fhould thefe parties fo diredly oppofite carry
it towards each other, and particularly the
beft to the worft, the mofl violent and ob-
ftinate gainfayers of the truth ? Juft, I
think, in the main the fame way as towards
unbelievers ; that is, upon the foot of hu-
manity, bringing the aifairs of religion as
little into queftion as may be. For in pro-
portion the methods which recommend the
gofpel itfelf to the world, and preferve peace,
in the cafe of a different reception given to it,
will contribute to the promoting fome of its
parts, its particular dodtrines and inftitutions,
which may be oppofed by fome who are not
avowed adverfaries to the whole. And the
fame prudent conduct which foftens infidels,
and difpofes them to peace, may allay ani-
mofities among Chriftians, which are re-
proachful to their common profe{Iion,and pre-
vent their being devoured one of another.

Th(

302 Prudence necejfary in converjlng

Serm. The other cafe in which the rule of the
XIV. text fhould be applied is more private, di-
^■^■'^''"^ redling our behaviour tov^ards others, within
the narrow circle of our own acquaintance
and friend fhip. It often falls out, that our
friends differ from us, and fome things hap-
pen in their condud; which appear to us
blameable. It is certainly very kind to fet
them right. But in endeavouring to do fo,
great difcretion is to be ufed, and nothing is
more neceffary than to ftudy men's tempers.
There are people by no means to be numbered
with thofe who are proverbially called dogs
and fwine, and yet not at all eafy of accefs
in the way of friendly admonition. When
you meet a man under a vehement prepof-
feffion, or know him to be of a fpirit eafily
enflamed, it is not beft to attack his faults
diredly, at leaft till time, and fome con-
curring circumftances difpofe him more to
hearken to advice. I confefs v/hat I have
been now infilling on, is not a common fault,
yet it may be ufeful for fome to be warned
againfl it. We are generally now got into
the other extreme, fo far from giving that
which is holy to the dogs, and cafting pearls
before fwine, we fcarcely give them even to
thofe who are holy, and efteem them as

much

upon Religions SubjeBs, 383

much as, perhaps more than, ourfelves. I Serm.
mean in the way of converfation we have loft XIV.
the inclination, or the fkill of introducing ^^'^r>J
grave and ferious fubjedls. But after all it is
needful to be cautious and to walk circum-
fpe6tly : for though zeal be very commend-
able, yet ftill wifdom is profitable to dired:.

S E R*

( 38t )

SERMON XV.

Religious Conversation re-
commended.

Malachi iii. i6, 17.

The?t they that feared the Lordy fpake often
one to another y and the Lord hearkened
and heard ity and a book of remembrance
was written before him for them that
feared the Lordy and that thought upon
his name : and they foall be miney faith
the Lord of hojlsy in that day when I J]:all
make up my jewels y and I will fpare them
as a man fpareth his own fon that ferveth
him.

H E elTentiar foundation of true piety
is a firm perfuafion concerning di-
vine providence as governing the
world with perfedl wifdom, equity and
goodnefs ; as infpefting all the adions of
men, and even their fecret dilpofitions and
purpofes, keeping an exadt record of them,
and finally appointing fuitable recompences.

This

Religious Converfation recommended, 3 8 y

This is a firft principle of natural religion, Serm.
and the conftant dodirine of the law and the XV.
prophets, of Chrift and his apoftles. But ^-^'V>-^
there is a certain ftate of things in the world
wherein an affectionate attention to this prin-
ciple, and forming men's tempers and prac-
tice upon it, is peculiarly difficult, therefore
eminently praife-worthy, and when it is
obferved by the fupreme Being with a pecu-
liar meafure of approbation; and that is,
ijohen iniquity aboiindeth, and the love of 7nany
waxeth cold, when the generality of men in
any particular place abandon themfelves to
heinous impiety, and even go into atheiftical
notions.

This is the cafe referred to in the text.
The prophet Malachi, whofe book concludes
the canon of the Old Teftament, or the
catalogue of books which were univerfally
received by the Jews as of divine authority for
the rule of their faith and religious pradice,
was fent to that nation after their return
from the Babylonifli captivity, and when the
fecond temple was buiit, and the antient
form, both of religion and civil policy, was
reflored, as far as ic then could be, under
the diredion of Ezrah and Nehemiah, Ma-
Vol. II. Cc lachi

<^86 "Religious Converfation recommended.

Serm. lachi was to the worthier and better fort of
XV. that people a meffenger of glad tidings, for
'he foretells the fpeedy coming of the MeJJiah,
the cohfolaticn of Ifrael in every age. He
defcribes his charader very particularly, and
the great work of reformation he was to ef-
fe6l, inftituting a purer form of worfliip, pre-
fcribing a more rational and fpiritual obe-
dience to the divine m.oral precepts than had
formerly been pradifed or underftood, and
effeftually perfuading men to come into it.
And he foretells our Saviour's fending his
fore-runner to prepare his way, which is ex-
pounded in feveral paflages of the New Tefta-
ment concerning Jchi Baptiji, And to
him the defcription exadly agreeth. But,
from the feventh verfe of this chapter, the
prophet feverely reproves that crooked and
perverfe generation for their great wickednefs.
He chargeth them with imitating the bad
example of their fathers, notwithftanding
the many fignal difpenfations of providence
both in the way of judgment and mercy
whereby God had interpofed to reclaim them \
efpecially the exafl: completion of more an-
tient threatnings by former prophets of the
lamentable defolation of Jefufalem, and the

cap-

Religious Converjation recommended, 3 87

captivity they had endured for feventy years \ Serm.
and the no lefs renriarkable fulfilling of the XV.
gracious promifes God had made, particu- ^-'^'^^'"^
larly by Jeremiah, concerning their refto-
ration at the end of that time. He chargeth
them with what he calls robbing God by
a facrilegious detaining of the appointed tithes
and offerings which were neceffary for main-
taining the inftituted worfhip \ and with an
impiety which grew up to atheifm itfelf :
they conceived blafphemy in their hearts, and
are reprefented fo boldly prophane as to utter
it with their mouths. They faid, // was in
vain to ferve God, and there was no profit
in keeping his ordinances^ and walking mourn-
Jully before him : nay, they called the proud
happy ^ and [aid, they that work wickednejs^
are jet iipy yea they that tempt God are even
delivered', in effect, that religion is an un-
profitable thing, not at all the way to happi-
nefs ; for that providence, if there be fuch a
thing, does not govern the world with a regard
to it, nor diftinguilh men by their moral
characters. The wicked, the profane, who
treat God and divine things with fcorn, are
as much the objects of his care, and in all

C c z re-

g 8 8 Religious Converfation 7'ecommended.

Serm. refped:s as happy, as the moft pious and vir-
XV. tuous men.

^'^'^^^^'^ It was at fuch a time as this when a flood
of impiety overfpread the land, when irre-
ligion became fo univerfal and fo rampant,
bidding open defiance to Almighty God,
when the godly ceafedy and the faithful failed
from among the children of men 5 it was then,
I fay, that the righteous few, inftead of fal-
ling down the popular flream, and going
with the multitude to do evil, diffinguifhed
themfelves more eminently, and became
more affeftionately zealous for God 3 they
that feared him, thought on his name, and
fpake often one to another 5 which, far
from treating it with negleft, he was at-
tentive to, honoured it with his acceptance
and a proportionable reward. Thefe are
the remarkable heads of difcourfe contained
in the text, and I will confider them di-
ftindliy.

Firf, the difpofition and behaviour of
thefe, and which becometh all pious perfons
in a time of prevailing irreligion.

Secondly^ the diftinguifhing regard God
fliews to them 5 he obferves them atten-
tively.

Religious Converjhtion recommended, 389

lively, they are the objedls of his peculiar Serm.
care, and fhall at laft be highly honoured XV.
and happy in his favour.

Firjl^ the difpoiition and behaviour of
thefe pious perfons in a time of prevailing
irreligion. 'They that feared the Lordy
thought on his Jiame, and /pake often one
to another. Their general character is, that
they feared the Lord^ w^hich every one
knoweth is in fcripture a fhort and com-
prehenfive defcription of good and reli-
gious perfons, becaufe the fear of God is
a powerful principle of fincere and uni-
verfal obedience to his lav/s ^ not a fervile
dread of his vengeance, which may indeed
reflrain men from fome heinous crimes, but
can never produce an ingenuous imitation of
his moral perfections, and an inward refped:
to holinefs and virtue ; this, I fay, is not
what the fcriptures mean by the fear of the
Lord, but a pious and affectionate reverence
for the tranfcendent purity and goodnefs of
the divine nature.

This principle exerted itfelf, andit always will
naturally exert itfelf, in thinking frequently,
ferioufly, and with pleafure, on the name of

C c 3 God

390 Religious Converfation recommended .

Serm. God, on his attributes, and the manifeftaticn
XV. of them by his works and by his word ;
efpecially, when they are called in queftion
or derided, and the very being of religion
ftruck at by the profane multitude. We
know that the affeftions and praffical prin-
ciples of our minds naturally manifeft them-
felves in our thoughts, not the perceptions
occafioned by the prefence of external objects
which neceffarily arife, but in our chofen,
voluntarjs and pleafmg meditations. Scarcely
can a man refrain from entertaining himfelf
in folitude with what is uppermoft in his
heart, or what appears to him grand and
important, interefting or delightful ; and fuch
are the fentiments which the true believer
hath concerning the fupreme Being. He is
conlidered as exifting in a manner different from
all other things vifible and invifible, as their
great and fole efficient caufe, as their almighty
Preferver by the fame word of his power
which created them, and as their fovereign
Lord, who doth what pleafeth him in heaven
and on earth, as intimately prefent in all
parts of the univerfe, irrefiftibly directing
the whole feries of events, and over-ruling
all the counfek of men and other deligning

agents^

Religious CoJiverfation recommended^ 391

agents, with infinite wifdom and uncontroula- Serm.
ble power, though many of them are fo X^*
ftupid as not to fee him. And the effential '^•^'^^'^"^
redlitude and goodnefs of the Deity are to a
well -difpofed intelligent being the moil
amiable of all cbjed:s, contemplated with the
greatefl: fatisfad:ion j and the exercife of thefe
perfed:ions, as they are immutable and always
^dtive, is not doubted, even under the moft
gloomy outward appearances, though it is
pot dilcerned, or not attended to, by fuch as
wilfully corrupt themfelves and darken their
underftandings, fo that they cannot fee afa^
off.

The fcriptures reprefent in very ftrong
terms the ignorance of bad men concerning
God, and their inattention to his ways, as quite
contraiy to the fpirit which ruleth in them
who fear the Lord, and to their way of think-
ing; they are faid to forget him s and the
Pfalmifl tells us, * that the ^picked through
the pride of his countenance doth 720t Jeek
after God: God is not in all his thoughts.
The root of this ignorance and unthought-^
fulnefs is difaffcdion. We know that wh^t
men are difmclined to, they very little think

* Pialm X. .^.

C c 4 pn,

35)2 Religious Co?tverfation recom7nended,

Serm. on, and are ealiiy induced to difoelieve. Thus
XV. the apoftle ^ Peter fpeaketh concerning the
^^'^'^^'^^fcoifers, whofe true charadler is, they walk
after their own lujis^ that they doubted of, or
denied, the truth of God's promifes, and the
ftability of his counfels in the government
of the world, becaufe they were willingly or
wilfully ignorant of the proper evidence which
might have convinced them ; and thus the
author of the epiftie to the Hebrews empha-
tically defcribes unbelief, not from weaknefs
of underftanding, but the malignity of de-
praved and rebellious difpoiitions : it is an
evil heart of unbelief in departing from the
living God, Here then is the firft and a
principal diftindiion between the impious and
atheiflical, and fuch as fear the Lord ; the
former abandon themfelves to an utter neg-
left of God and his works, from an averfion
againft his per fed; purity and juffice , they
fay to him in their hearts, depart from us^
for we dejire not the knowlege of- thy ways ;
the other, the fearers of the Lord, make his
name, his glorious perfections, his works,
his judgments, and his precepts, the fub-

f 2 Pet. iii. 21.

Religious Converfatioji reccmmended. 39 j

jedl of their daily, ferious, and pleafing medi- Serm,
tation. XV.

Secondly y We may obferve in the behaviour ^-^''^^"^
of them that fear the Lord, and as the ge-
nuine fruit of that divine principle ruling in
their hearts, that they fpake often one to an-
other. The fubjed: of their converfation was
furely the fame v^ith that of their thoughts,
the name of God and his v^ays. If they
found themfelves obliged to keep their 77ioiiths
as with a bridle^ while the wicked were before
tkem^ to hold their peace even from good-y
if prudence required them to keep iilence
before the profane multitude, becaufe it was
an evil time^ their zeal fought an opportunity
of expre fling itfelf, and could only find it
in the company of the few who were like-
minded with themfelves, fincerely pious, filled
with indignation againft popular profanenefs,
and earneflly foiicitous to revive decayed re-
ligion, at leaft, to fave themfelves from that
untoward generation. As agreement in prin-
ciples and affections, an union of interefts and
defigns, naturally begets friendfliip amongft
men, and is the foundation of mutual free-
dom in communicating their thoughts to each
pther, fo true religion particularly is the firmeft

bond ■

394- ReligiGus Converfation recommended.

Serm. bond of union, the ftrongeft as well as the
XV. noblefl: cement of a lafting amity ; the kin-^
'dred fouls who fear the Lord embrace one
another with tender generous affedion ; they
love with pure hearts fervently; they are
under a ftrid: law of brotherly kindnefs, be-
ing the children of one father, and heirs of
the fame glorious hopes ; in the mean time
ftruggling with the fame difficulties and fuf-
ferings for one glorious caufe. This will de-
termine them to take the opportunities of
free converfation, and wherein they give vent
to their common forrows and to their holy
zeal, which burns as a fire while it is violently
fupprefied.

And not only do pious principles thus exert
themfelves; naturally, there is a great deal of
reafon why good men fhould fpeak often one
to another, in a time of abounding iniquity
among others, becaufe it is a means of
ftrengthening the good difpofitions which
remain in themfelves, and which otherwife
may be in danger of being weakened and of
perifhing at laft. There is nothing furely
of greater importance to be preferved, no-
thing which requires greater attention and
more conftant care that it may be improved,

and

Religious Converfation recommended. ^95

and there cannot be a more natural and Serm.
efFedtual means for that purpofe than re- XV.
ligious converfation. * j^s iro7i Jharpeneth '^-^'"^^''^^
iro7i^ fo doth a man the countenance of
his jriend\ comforts him under fadnefs, re-
vives his drooping fpirits, giveth a lively
turn even to his underftanding, and quick-
eneth his affive powers. And, efpecial-
ly, as religion more than any thing elfe
in the mind laboureth againfl: oppofition
both from temptations without, and our
own infirmities, it needs and receives pe-
culiar benefit by the affectionate counfel
of pious friends ; and evil communication
doth not more tend to corrupt good man-
ners, than good communication doth far-
ther to purify and raife them to perfection.
Therefore Chriftians are earneftly exhorted
by the facred writers to be aiding and affifting
to each other in this refped. The apoftle
advifes -f- to take heed that there be not in
any of us an evil heart of unbelief-, and
to prevent it, he adds, exhort one ano-
ther daily while it is called to-day, left any
of you be hardened through the deceitful-
fiefs of fin : and exhorts that they fhould

* Proy. xxyii. 17, f Heb. iii. 12, 13.

* hold

Religious Converfation recommended;

Serm. * hold fajl the profeffion of their Jaith
XV* without wavering ; and for this end, that

^^^^'''^they jhould not forfake the ajjembling of
themfehes together y as the manner of fome
fSy hut confider one another , to provoke to love
and to good works ^ and by mutual exhorta-
tions to confirm each other in virtue, fo
much the more, hecaufe they fee the day oj
divine vengeance approaching y for that finners
are ripening themfelves for deftrudlion by
filling up the meafure of their iniquity. Wc
fee, then, the true reafon of Chriftians fhy-
nefs in Ipeaking one to another upon the af-
fairs of religion, which is the faulty omiffion
of a very important duty, an excellent means
of incieafing piety and virtue, manifeftly
tending to their own great difadvantage ; and
it is no otlierwife to be accounted for than
by the weaknefs of good affedions. For,
fince focial communication is natural to man-
kind, indeed we could have very little relifli
of life without it, and the greateft part of
our enjoyments would be quite infipid, and
it always is according to the prevailing difpo-
fitions and inclinations of the heart, we may
thus judge of the ilrength of our aifeftions,

* Heb. X. 23,

for

■Religious Converfatio?i recommended. 397

for out oj the abundance of the heart the Serm.
mouth fpeaketh. The interefts and affairs of XV.
civil communities, and of parties in them, of
voluntary aflbciations formed for commerce,
for the advancement of learning, and other
concerns in human life, of which there is a
great variety ; all thefe furnifh abundant
matter of converfation. But religion, v^hich
if there be any reality in it muft be acknov^-
leged to be of greater importance than they
all, lies dormant in the mind^ friends can
find nothing to fay upon it ; too plain an in-
dication that w^e have it little at heart, and
are little follicitous either about its progrefs
in the world, or in our own fouls 3 and the
cafe of Chriftians is fuch, that the words of
our Saviour prophetically defcribing the v/orft
times, may well be applied to it ; and * be^
caiije iniquity Jhall abound^ the love oj many
Jhall wax cold. Indeed, great prudence is to
be ufed in difcourfing on religious fubjedts,
and the tempers of men carefully confidered,
left an indifcreet freedom be attended with
bad confequences, left that which is holy be
given to dogs^ and pearls caji before frvine -,
that is, facred things be expofed to the con-

* Mat. xxiv. 12.

tempt

398 Religious Converfdtion recommended.

Serm. tempt of the profane, and ourfelves to ill
XV. ufage from them ; but that caution muft not
'be carried fo far as to make Chriftians wholly
and perpetually filent upon the fubjedl of
piety and goodnefs. Surely no time is fo bad
wherein we may not hope to find fome
in the judgment of charity, which is a fuffi-
cient foundation of confidence, fo well dif-
pofed as either to receive or to impart fpiri-
tual counfel and comfort ; efpecially we ought
to confider the great encouragement God
hath given them who fear him and think
upon his name, to adl this good part, and
fhew by doing fo their zeal for his honour and
fervice ; which leads me to the

Second head of difcourfe propofed, namely,
the diftinguifhing regard which the Lord
fheweth to the fearers of his name who thus
fpeak often one to another ; he obferves them
attentively, they are at all times the objefts
of his peculiar care, and ihall at laft be highly
honoured and happy in his favour. The
Lord hearkened and heard it ; and a book
of remembra?ice was written before him
for them ; and they fhall be mi?ie^ faith
the Lord of hojls^ in that day when I make

up

lieligious ConvcrJafio?2 rccom?nended. gpp

up my jewels^ and I will fpare them as Serm.
a man fpareth his own Jon who Jcrveth XV.
him. It is thus that the llipreme, omni-
fcient, infinitely wife and juft Ruler of
the world is reprefented as infpedling nar-
rowly into the hearts and adlions of men,
as applying his ear attentively to receive in-
formation, in order to his judicial proceeding
with the ftrideft equity. Which figurative
manner of fpeaking is not intended to fignify
that he hath any need of external evidence or
means of finding: out the truth : for all thing-s
are naked and open hejore him, neither is
there any creature that ts ?20t manifejl in his
fight ', at one dired; view he beholds the moil
remote and the moft fecret things, the hearts
of men, and their hidden receffes, as clearly
as their public a6lions : but the defign of
the facred writers in fuch forms of fpeech is
to affert God's perfed: knowlege of all the
ways and thoughts of men 3 by him a«flions
are weighed, and he pondereth the heart ; a
more perfcdl knowlege than men can pof-
fibly have by the ftrifteft inquiry they can
make ; and that true inward goodnefs, the
hidden man of the heart, a meek and quiet
and pious fpirit, though proceeding no far-
ther

400 Religious Converfation recommended.

Serm. ther than the thoughts, or what is next to
XV. them for privacy, the clofeft communica-

^^^""^^"^^tion of intimate friends ; that all this, I
fay, is in the Jight of Gody and of great
price.

And this indeed is to religious minds of
the greateft moment to their comfort and
fupport under all their difficulties, and a pow-
erful motive to preferving ftedfaftnefs in true
piety. As nothing can be more juftiy dread-
ful to wicked men, if they well confider it,
than that God's eye is always upon them,
obferving their moft fecret evil defigns, and
their clofeft confultations for perpetrating the
mifchiefs they have meditated, in order to call
them afterwards to account, and teftify his
juft indignation againft them 3 fo on the con-
trary, it is a never-failing fpring of confola-
tion to good men, that God is ever at their
right hand, that his eyes run to and fro
through the earth to mark the perfeB 3 that
not one truly devout thought upon his name
in the midft of a perverfe generation furioufly
bent on wickednefs, nor one hearty expref-
fion of honeft zeal for his fervice in the moft
fecret retirement, fhall be loft, or efcape his
notice without approbation.

If

Religious Co?iverfatio?i reco7?2mended. 40 1

If we fliould.even abftracSt from the future Serm.
recompence of reward, which yet is moft ^^»
firmly to be believed as unchangeably efta-
blillied in the divine righteous counfels, here
is a perpetual fource of joy and pleafure to
the mind; for hov^ fmall a thing in com-
parifon is it to be judged of men, fince the
mofl: perfeft and righteous of all beings fees
and approves integrity of heart, hov^^ever un-
difcerned by them, and exerting itfelf with
the greateft privacy.

The next inftance of God's diftinguifhing
regard to them that fear him, to their thoughts
upon his name, and their religious confe-
rences with one another, is, his remembring
or keeping an exad: record of them, thus ex-
preffed, a book of remembrance was written
before him. This, as the former part of the
text already explained, is fpoken after the
manner of men to fhew the infallible fecurity
of the divine promifes made in favour of the
righteous, and the reward that fliall be ad-
judged to them, fully proportioned, nay
greatly exceeding all the good they have done*
God hath no need of regiftries which human
governments find themfeives obliged to have
recourfe to, becaufe of the imperfedion of

Vol. II. Dd thofe

402 Religious Conve-rfation recommended.

Serm. thofe to whom their authority is committed.
XV. What confuiion would enfue, how precarious
would the adminiftration of public juftice
be, if the bufmefs of civil Ibcieties were
wholly entrufted to men's memories? But
God knows all things paft and future as well
as prefent with equal clearnefs. Nothing
can efcape his memory, nor can there be
any more uncertainty in his knowledge and
remembrance than if the objects of them
were written before him in indelible charaders.
This then is the meaning of his book of re-
membrance ; his fpecial notice of the con-
du£l of his faithful fervants, his keeping their
aftions in mind, and the undiminifhed per-
ipiculty of his righteoufnefs and goodnefs in
all his proceedings towards them. He is not
imrighteoiis to forget their labour of love
which they have Jl^ewed to his ?iame. With
men, often both good and ill offices are for-
gotten ; recent impreffions are ftrong, the
affedions and pallions are engaged, prompting
to retaliate -, but thefe impreilions abate, and
at laft w^ear off, fo that they produce no
effed:. With God it is quite otherwife ; he
is liable to no emotion, no paffion 3 all his
meafures are direfted by perfeft reafon which

fuffers

Religious Converfation recommended, 4,03

fuffcrs no diminution of its force by length Serm.
of timcj and particularly he is not flack XV.
concerning his kind promifes to them that
fear him, however they may be tempted to
fulped: the contrary by appearances which
mayintervene before the accomplifliment, and
how long foever it may feem to be delayed ;
for this we fhould not be ignorant of, that
a thoiifand y£ars are with the Lord as one
day^ and one day as a thoiifand years ; time
makes no change in his mind or in the mea-
fures of his conduct, and with him there is
no variablenefs or fliadow of turning.

The next, and the concluding inftance of
God's diftinguifliing regard to them that fear
him and think on his name, is the promife
that they Jhall be his ivhen he makefh up
his jewels^ and he will [pare them as a maji
fpareth his own fen that ferveth him. The
great and elTential article of religion which
good men build all their hopes upon, which
infidels do^Vij or doubt, and all bad men
fo negled: that it is not the principle by
v/hich they form their tempers and conver-
fation, is, that God as the moral governor of
mankind will finally feparate between the
righteous and the wicked, adjudging the for-

D d 2 mer

404* Religious CoJtverfation recommended,

Serm. mer to complete happinefs, and the other
XV. to everlafting deftrudion from his prefence
and the glory of his power. For this
Chriftianitv teaches that there is a particular
time appointed or a day fixed in the di-
vine counfels, and that the judgment iliall
be executed v/ith great folemnity, before the
whole world of intelligent beings, a vaft
affembly, by the Lord Jefus Chriji, whom
the Father hath commiffioned for that pur-
pofe. At prefentj the good and the bad
live too-ether in one promifcuous ftate of pro-
bation, without any vifible univerfal diffe-
rence in their outward condition, which is
reprefented in fcripture by a variety of allu-
fions y they are like trees, profitable and un-
profitable, in one vineyard; like corn and
chaff lying in one heap till the houfeholder
o-iveth orders to v^innow, and then the corn
is laid up in his barn, w^hile the chaff is burnt
with unquenchable fire ; like wheat and tares
growing up in the fame field till the harvefl,
when the reapers gather the wheat to be
preferved, and bind the tares in bundles to
be confumed. The expreflion in the text
hath the fame meaning, and refers to the
fame time in its principal fenfe; for God

will

Religions Converfation recommended. 40 f

will then moft eminently make up his jew- Serm.
els when he gathers the general affembly XV.
and church of the firft-born whofe names
are written in heaven ; when all nations fhall
be affembled before him, and he fhall fe-
parate them, the one from the other, as a
fhepherd divideth his fheep from the goats.
When he fliall fay to them on his right hand,
Come^ you blejjed of my father^ inherit the
kingdom prepared for you from the foun-
dation of the worlds and fliall fay to them
on his left. Depart^ ye curfedy into ever-
/ajling fire prepared for the devil end his
angels.

There are fome differences between the
conditions of men even in this world, made
by the interpofition of God himfelf as righ-
teous governor, and they may, perhaps, be
comprehended in his making up his jewels.
A very eminent dif1:ind:ion was made in fa-
vour of Noahy when he and his family were
faved from the flood which deftroyed the
world of the ungodly -, and the deliverance
of juft Loty whofe foul was vexed with the
filthy converfation of the wicked every day^
I fay, his deliverance from the fire which
confumed Sodo7ny as the fcripture relates it,

was

4o6 Religious CorroerfatiGn recommended.

Serm. was certainly a very remarkable difpenlation.
XV. Although God's moral government, fo far
'as it is adminiftered in this ftate, and v^dth-
out reference to the future judgment w^hich
completes it, is but an imperfect fcheine^
yet hath not God left himfelf altogether
without witnefs of his juftice in fuch me-
morable inftances as thefe juft now men-
tioned, in which the fcripture exprellly faith,
fome are Jet forth as examples^ [uffering
the ven'yeance of eternal fire. So St. '^jude
fpeaketh concerning the deftrudtion of So-
dom, from which overthrow others were
faved.

At leaft, it fecms evident enough that the
laft words of the text relate to the prefent
itate, / will fpare them, faith the Lord^ as
ii man fpareth his oiun fon that ferveth
him: which cannot io properly be under-
ilood concerning the final and unchange-
able happinels he v/ill confer on them at
the lafr day as their complete reward, as
concerning that lenity and indulgence with
which he treats them in their ftate of im*-
periedion, when he iliews tender compaf-
fion for their unallowed infirmities, and doth
not ftrictly mark their failures. It is now

that

'Religious Converfatic?7 reconimendeJ, 407

that God hath fuch pity for them that Serm.
fear him, and remember his command- X\^.
ments to do them with a filial affection, ^■^'V^^
as a father kath for his children ; and their
fmcerity, though not without linful defed:s,
renders them the objefts of his care, fo that
they are preferved from many fnares and
calamities to which they are liable, and
kept by his poiuer through faith unto faU
vation.

But, upon the whole, let every one of
us for ourfelves ferioufly confider, whether
all that the prophet hath here thrown to-
gether, moft agreeably to our natural no-
tions of the Deity and his providence, and
to the current of the fcriptural declarations,
concerning God's hearkening and hearinp-,
his obferving with approbation the pious
thouo:hts and the words of them that fear
him, who feparate themfelves from prevail-
ing irreligion, his keeping an exact record
of their fmgular good works in order to
diftinguifh them by his parental care in this
world, and reward them openly in the next ;
whether all this, I fay, be not a fufficient
encouragement for us to take part with the
pious few, in oppofition to profane multi-
tudes ;

40 8 Religious Coiiverfation recommended,

Serm. tudes 'y in effedt, whether, as the apoftle fays,

XV. godlinefs be 7iot great gain, profitable unto
^^^'^'^ all things y having promije of the life which
now isy and of that which is to come.

F I N I S\

L