AMONGST the many Artifices which the Devil makes use of to deprive Men of Heaven and eter­nal Happiness, there has none been more fatally successful, than the prepossessing their Minds with a false Notion, That the way that leads thither is so narrow, that 'tis unpassable; the Gate so straight, that there is no entring thro' it, and the Diffi­culties of a good Life so great, that they are altogether insuperable. 'Tis commonly thought that when Men enter upon a Reli­gious Course of Life, they must bid adieu to [Page 2]the World, and all its Pleasures and En­joyments, and deny themselves the most innocent Gratifications of Sense: They must give themselves up to a thoughtful, melancholy, and morose way of liv­ing, and retire from all good Compa­ny, and agreeable Conversation; that their whole time must be spent in the Pra­ctice of those uneasie Duties of Mortifi­cation, Self-denial, and taking up the Cross; and in short, that 'tis impossible for them to live religiously, and to live pleasantly. And therefore since they have not any sensible Demonstration of the Happiness of the other World, they are resolv'd to enjoy as much as they can in this, and to make sure of their Portion here, whatsoever becomes of them here­after. Whereas could they be perswaded to make Tryal for some time of a virtu­ous and religious Life, would they but give themselves up for some considerable space to the Practice of Piety and Devo­tion; they must needs be convinced, that the most likely way to lead a comforta­ble, cheerful, and pleasant Life, is, to fear God, Eccles. 12.13. and obey his commandments; and that our Happiness doth consist in the performance of our Duty. Psal. 19.11. For even in keeping his commandments there is great reward, and Godliness has the Promises of [Page 3]the Life that now is, as well as that which is to come.

As will appear by considering,

First, That a religious Life promotes our Happiness in this World.

Secondly, It fits and prepares us for the Enjoyment of everlasting Happiness, in the Life to come.

First, A religious Life promotes our Happiness in this World. And this it per­forms,

1. By promoting the Interest of Man­kind in general, and, 2. Of every private and particular Person.

I. Obedience to the Precepts of Reli­gion, promotes the Interest of Mankind in General. The design of the great Crea­tor and Governour of the world, is to make all his Creatures as happy as their Capacities will admit of, and therefore he has suited his Laws to the Nature of those Beings, which are to be govern'd by them; that by the observance of his Com­mands, they may not only pay him that Homage which he requires of them, but promote their own Happiness also. For the same end he sent his Son into the world, viz. to be a publick Blessing to all the Nations of the Earth: And therefore all [Page 4]those Articles of Faith, and Precepts of Morality which he taught his followers, were equally for the Interest of all Men to believe and practise; nay, they are made more or less necessary, in proporti­on to their Tendency to promote the good of Societies, and the well being of Man­kind. Hence Self-love (when exclusive of the love of our Neighbour) is brand­ed with so odious a Character in the Ho­ly Writ; and on the contrary, the Duties of Charity, Love, Peaceableness, Meek­ness, Temperance, and Justice; are so fre­quently inculcated and recommended to us in the Gospel: Because where those are duly and conscientiously practised, Princes will be secure in their Preroga­tives, and the People in their Liberties; the Church will support the State, and the State protect the Church; Parents will be tenderly affected towards their Off-spring, and Children dutiful towards their Parents; Masters will be faithfully serv'd, and Servants well used; all de­grees of Men will serve God and their Countrey, in their several Places and Sta­tions, and hereby promote the Weal and flourishing Condition of those Kingdoms in which they live; Neighbour Nations will forget their mutual Quarrels and A­nimosities, Isa. 2.4. beat their swords into plow [Page 5]shares, and their spears into pruning hooks, and willingly concur to proclaim an Uni­versal Jubile of Peace thro' the Universe.

II. 'Tis the Interest of every private and particular Person, to lead a Godly and re­ligious Life. Which will plainly appear from these following Considerations.

First, That there is very little true Plea­sure to be found in a debauch'd and wick­ed Course of Life.

Secondly, That the way to lead a com­fortable Life even in this world, is to be vertuous and religious.

Thirdly, That the worst Circumstan­ces a good Man can fall into, are to be preferr'd before the most prosperous Con­dition of the Wicked: And if so, then certainly 'tis the true Interest of every one, to lead a Holy and religious Life.

First, 'Tis evident, that there is very little true Pleasure to be found in a de­bauch'd and wicked Course of Life; be­cause

1. A wicked Course of Life is contra­ry to the Dictates of a Man's own Rea­son: For since Man is a reasonable Being, God has enjoyn'd him a reasonable Ser­vice; and therefore he who disobeys the Laws of God, must do violence to him­self, [Page 6]and Act contrary to the Dictates of his own mind. God has indulg'd Man­kind in all the reasonable Gratifications of his sensual Appetites; he has furnished this World like a plentiful Store-house, with all things necessary for his Subsi­stence and Delight; and permitted and allowed him to taste of every Sweet, e­very thing which his Soul desires, pro­vided he keeps within the Bounds of Rea­son and Justice, Temperance and Sobrie­ty; that his Affections are not too much set upon them, or his precious time too long taken up, in the pursuit of them. God is not so hard a Master as to create Mankind with strong Propensions and Appetites, and then to tye him up from the Gratification of them; to shew him Pleasures and agreeable Objects, and to de­ny him the Satisfaction of enjoying them: No, the great Father and Benefactor of Mankind sincerely desires, and has pro­vided for our Happiness in this World, as well as the next; and restrains us only from the abuse of his Creatures, and an inordinate and excessive Love and Affe­ction towards them. He delights to see Men live sutably to their Natures, and please themselves with the rational Enjoy­ments of a harmless and innocent Life: And 'tis our own Sin and Folly which makes [Page 7]us miserable, fastens us to the Oar, Gen. 3.19. and obliges us to that hard Condition, of getting our bread with the Sweat of our brows. In the State of Innocency, Man's Reason gave bounds to his Desires; his Will was sufficient to govern his Actions, and to conduct him to Happiness: But when he fell from his Integrity, the Faculties of his Soul, were weaken'd and disorder'd; his Passions grew so head-strong, that he was not able to restrain them within their due Bounds, without the assistance of a supernatural Power. And from this rage and disorder of our Passions, all our irre­gular Desires after unlawful Pleasure do proceed; which must needs disturb the Happiness of that Soul wherein they re­side. For every sinful Lust we entertain in our Souls, is a deflection from the Laws of right Reason; every sin that we commit, is a base, a foolish, and unman­ly Act; 'tis below the Dignity of our Na­ture, and by consequence contrary to our true Interest.

2. The Pleasures of a wicked Life are precarious and uncertain; either we may be snatch'd away from them, or those De­lights may leave and forsake us. 'Twas the observation of the Philosopher long ago; that nothing can make us Happy which is not in our own Power: For 'tis the [Page 8]next step to Misery to consider, that for ought we know, the very next moment this may be our Condition. Every Age, and every Kingdom will furnish us with Instances more than enough, of the in­constancy of worldly Pleasure: The re­venge of Saul was frustrated when he had got David into his Net; and Herod's Di­vinity vanish'd in the midst of his Ado­rers, and the Worms became the Execu­tioners of God's just Indignation against him. The rich Man in the Gospel had no sooner sung a Requiem to his Soul, but he had this Sentence pronounced against him, Luk 12.20. Thou fool, this night thy Soul shall be required of thee. Nay, frequently a vain and causeless Fear strips us of all these Enjoyments; and they are so truly the Creatures of Phancy, that upon the least alteration of our fickle and unstable Minds, they vanish and disappear.

3. The Pleasures of a sinful Life are but short at the best. Though nothing should interrupt them, yet they fade of themselves, and pass away like a Tale that is told: They yield us some little Amusement for the present, and di­vert our Thoughts from more serious and profitable Employments; but are of no longer Duration than the present moment. We our selves cannot continue long in [Page 9]the World; and if we could, yet we should either lose the relish of Pleasure; or, what is worse, it would grow nause­ous and burthensome to us.

Lastly, Sinful Pleasures are attended with perpetual Fears and misgivings of Conscience. And here let me appeal to every ones Experience, whether Shame and Confusion do not seize upon him, and Horror strike through his Soul, whilst he is in the Commission of any wicked Acti­on? Doth he not (like his first Father Adam) run away from the Presence of his God, as asham'd of his own Naked­ness; or sew Fig-leaves together, make some poor Excuses to cover it? Thus it is at first, till Conscience is either lull'd asleep or sear'd, and Custom in sinning has, in some measure, taken off the dread of that Punishment which is due to it; and because Vengeance seems to slumber, the hardned Sinner is the less apprehen­sive of it: And yet for all this his Con­science sometimes awakes, lays before him the things he had done, Arraigns and Condemns him for them. When he lies on a Sick-bed, or some grievous Affli­ction or Calamity befalls him, this re­calls his wandring Thoughts, brings to his Mind the Actions of his past Life, and shews them to him in a true Light, and in their proper Colours.

This calms the Rage and hurry of his Passions, dispels the Fumes of Sensuality, and gives him a true Prospect of his Con­dition: And then he begins naturally thus to Reason with himself; What if there should at last be a God, whom I have made it my business all my Life long to affront? What if there should be a day of Account, and a State of everlasting Bliss or Misery? What a miserable Condition am I in; lost and undone to all Eternity? I have indeed liv'd a Life of Pleasure and Sensuality; I have indulg'd my self in e­very thing which my Heart could wish: But alas! all those Delights are now fled away; there now remains nothing of them, but the uneasie remembrance: I have nothing to expect from a Just and of­fended God, but eternal Misery and ever­lasting Torments. Such Reflections as these do frequently break in upon the vi­cious Liver, these misgivings of Mind, do haunt and pursue him; and will not suffer him to go on quietly in his wicked Courses; but render him uneasie here, as well as miserable hereafter. And there­fore,

Secondly, The way to lead a comfor­table Life, even in this World; is to be vertuous and religious. This is evident,

I. Because the leading of a Vertuous and religious Life, is the most likely means to obtain the good things of this World.

II. Because it heightens and improves the Enjoyment of them.

1. The leading of a Vertuous and re­ligious Life, is the most likely means to obtain the good things of this World. Now the Goods of this World may be reduc'd to these three Heads. 1. Health and long Life. 2. Riches. 3. Honour and Repu­tation.

1. An honest, vertuous, and religious Life, is the most proper Course to pre­serve our Health and prolong our Lives. For Religion teaches us to be sober, chast, and temperate; to avoid all excess in Meat, Drink or Sleep, which lays the Founda­tion of most Diseases, and breaks off the thread of our Lives: It teaches us to go­vern our Passions, and to keep them with­in their due Bounds; and hereby procures such an even and steady temper of Mind, as contains the Blood in its due Ferment, the Humours in their proper Channels, and promotes Health, and a vigorous Consti­tution. Blessed are the meek, Matth. 5.5. for they shall inherit the Earth. Saith our Blessed Savi­our (i.e.) a quiet, meek, and humble frame of Spirit will conduce very much to pro­long [Page 12]our days in this World, and prevent those Broils and Quarrels (occasion'd by exorbitant Passion) which bring so ma­ny Men to untimely ends. And Lastly, It teaches us to serve God, and to live up to the end for which we were created; whereby we obtain such inward Comfort and Satisfaction of mind, The Feast of a good Conscience, as renders us of a pleasant Humour, and chearful Disposition; which, as the wise Man observes, Prov: 17.22. doth good like a Medicine.

2. A vertuous and religious Life, is the most likely means to make us rich: By encouraging us to be industrious in our several Callings, honest in our Dealings, frugal in our Expences (which are the most proper means of getting and keeping Riches) and diverting us from all those expensive Vices; of Gaming, Intempe­rance, and Lasciviousness, which have consumed so many Estates, and brought many a Man to a Morsel of bread. But a­bove all, it brings the Blessing of God a­long with it, and gives Success to our honest Endeavours; so that we have rea­son to stand amaz'd at our own Plenty, as being hardly able to reconcile our In­come with our Expences.

3. For Honour and Reputation: These are scarce ever known to be obtain'd, but [Page 13]by a Life led according to the Rules of Vertue and Honesty. For tho' a wicked Man may have Titles heap'd upon him, and derive his Pedigree from a long Suc­cession of illustrious Ancestors; tho' he may be followed by a numerous Train of Servants and Dependants, and have the Shouts and Acclamations of the Rabble, and be ador'd by his servile Flatterers as a God; tho' they may applaud every word he speaks as if it were an Oracle; yet 'tis plain, that they despise and con­temn the Man, whilst they adore his For­tune: 'Tis not the Ass but the golden I­mage he bears, they fall down to; for whenever the Scale of Fortune turns, and this great wicked Man falls into Poverty and Disgrace, he becomes the Scorn and Laughing-stook of his most suppliant Ad­mirers; and those very Persons who strove who should caress and tickle him with the most fulsome Flattery, will then as earnestly contend, who shall treat him with the most remarkable Ignominy and Contempt. Thus the great Sejanus, whilst he was the Favourite of his Prince, was the Idol of the People also: But when he fell into Disgrace with Tiberius Caesar, then no Indignity was omitted, which their Rage and Madness could invent; and the most infamous Death was thought too [Page 14]good for him: Then one might have heard the Crowd giving vent, to the just resentments of their Minds, which before fear made them suppress. Says one, I always had an ill Opinion of that Man; I thought he climb'd too high to stand long, and that his indirect and wicked Courses, would one time or other meet with a just Reward. Says another, I was of the same Opinion; and though my dependance on him oblig'd me to give him some external Homage, and to worship him for the same reason, 'tis said the Indians do the Devil; yet I could never endure him in my Heart: I always hated the Man and his Vices. But on the contrary, that Honour and Repu­tation which is obtain'd by a Vertuous and religious Life, is of a more durable stamp, and rather encreas'd than diminish'd by Adversity. A time of Tryal makes the good Man's Vertues more remarkable, exercises his Graces, and the Furnace of Affliction purifies and refines them. A true Sterling Vertue will be honour'd and admir'd in all Conditions, in all places, and at all times. Good Men naturally love and speak well of that which is Praise­worthy and commendable, all Love being founded in likeness and similitude of Na­ture; and even wicked Men cannot but [Page 15]reverence that Vertue and Integrity, which they will not be at the Pains to Practise. And now for a conclusion of this Point, let me appeal to your Experience; whe­ther in the ordinary Course of the World, Health, Riches, and Reputation are not for the most part the Rewards of leading a good and vertuous Life. And as Religi­on furnishes us with the good things of this World: So,

2. It heightens and improves the En­joyment of them: It enables us to take the Comfort of those good things we enjoy, Prov. 16.8. and makes a little better with Righteousness, than great revenues without right. And this it performs,

1. By making us content with our Lot and Portion in this World, and freeing our Minds from all those anxious and sollici­tous thoughts, which render the Lives of many Men uneasie to them, who abound with every good thing which their Heart can wish. For the good Man believes, that all things are govern'd by a wise and gracious God, who best knows the Work­manship of his own hands, and what Sta­tion is most proper for every Man; and has furnish'd him with suitable Quali­fications and Endowments, and entrust­ed him with such a Portion of this worlds [Page 16]Goods, as 'tis convenient for him to ma­nage: He is also well assured, that God is a Being of infinite Love and Kindness to Mankind, Rom. 8.28. Truth and Faithfulness; and will make all things work together for the good of those that serve him: So that tho' his Condition is not so high or great, so gay and splendid as other Mens; nay, tho' he meets with many Crosses and Afflicti­ons; yet he rests very well contented and satisfied with it; because he knows, upon the whole, 'tis that which is best for him.

2. By giving us an Heart to take the Comfort of those good things we enjoy; and laying down the wisest and most pru­dent Rules and Directions how we may do so; and teaching us that Golden Rule of Moderation in the Enjoyment of them, which renders the good things of this world, Blessings indeed. For 'tis the ge­neral Unhappiness of Mankind, that they know not how to keep a Mean; either their Desires are too profuse and lavish, or else too narrow and bound up. How ma­ny Men in the world are there to whom God has indulg'd Health, Riches, and Ho­nour, and all that their Hearts can wish; and yet has not given them the Power to eat thereof: So that they reap no other benefit by all those good things, saving the beholding of them with their eyes; and [Page 17]whilst they abound in Wealth and Plenty, labour under all the Misery, and Incon­veniencies which attend the extreamest Want and Poverty? Nay, they are the poorer for God's Liberality towards them; and as their Riches encrease, so their De­sires encrease with them. On the other side, how common is it to see Men drown their Parts as well as Fortunes, and render themselves so stupid and sottish, that even their Vices grow nauseous to them? Now Religion by directing us to the end for which these things were given us, teaches us to use the World, so as not to abuse it; to extract the Sweets out of all sublunary Enjoyments, without incurring the danger of that Sting, which Excess and Debauchery leave behind them: It makes our Pleasures durable and lasting, by teaching us the rational Enjoyment of the good things of this World, and denies us nothing which is pleasing and diverting, but what is also extravagant and brutish. It also,

3. Frees us from all those things which sour the Enjoyments of Life; rooting out all irregular Passions, such as Envy, Ha­tred, Malice, and Revenge; and compo­sing our Minds to a calm and even Tem­per; diverting our Affections from things below, and setting them on things above: [Page 18]It stifles the first rising of our inordinate Desires, and teaches us to lead our Lives peaceably, soberly, and moderately, con­sidering that we live under the Eye of a Holy and All-seeing God. The fear of God will restrain the violence, and impetuous­ness of our Passions, and establish us in a just Empire over our selves, and bring our in­feriour Faculties under the Dominion of Reason: the Love of God will produce in us a Love to all Mankind, as well E­nemies as Friends, and from hence will proceed the most generous and compre­hensive Charity: the Sense of our own Vile­ness and Sinfulness, will keep us meek and humble, and inclinable to forgive others, Even as God for Christ's sake has forgiven us. Whereas a wicked Man is like the troubled Sea which cannot rest, but by reason of its being tossed to and fro, Isa. 57, 20. is continually casting up mire and dirt; Nay, he is fre­quently rack'd with contrary Passions at the same time, and what was the Descrip­tion of Catiline, Alieni appetens, sui profu­sus, may be the Character of many a wicked Man: he is covetous, but yet a lover of expensive Vices; ambitious and Vain-glo­rious, and yet too proud to court popular Applause; quarrelsome and revengeful, but fearful and cowardly withal. Thus different Passions render his Life uneasie to [Page 19]him, and contrary Vices (like the Poets Description of the four Winds blowing in a Storm) rage all at once, and Shipwrack the Comfort and Happiness of his Soul. And as the Passions of the good Man are calm, so is his Conscience clear: He has none of those Lashes and Girds, which di­sturb the Quiet and Repose of every wick­ed Man: He has already accounted with the great Lord and Judge of the world, for his Sins and Imperfections; and since his Mind cannot charge him with any thing he has not repented of, he must needs have Confidence towards God. And by consequence he is free from the dread of Death, and a future Judgment: Which take away the Comfort of the most pro­sperous Condition; for when Men live in a state of Guilt, the dread of Punishment will follow them; tantum metuunt, quan­tum nocent (says Seneca) and the fear of Death and future Torments, will make them all their Life-time subject unto Bon­dage. It made the knees of a Belshazar smite together, when he saw the Hand­writing upon the Wall; and 'twould damp the Mirth of the most Atheistical Epicure, if he knew a naked Sword hung over his Head, ready to drop down upon him. Men may talk big when their Blood is hot, and in the heighth of a debauch [Page 20]Laugh at those superstitious Fools, who are scar'd with the Bug-bears of Hell-tor­ments; but this is seldom the Subject of a morning thought: Do but use them as you do other Madmen, and keep them for some time in the dark, and they will soon regain the use of their Reason. 'Tis the peculiar Privilege of a good Man to be void of Fear: The wicked flee when no man pursues, Prov. 28.1. but the righteous is as bold as a Lyon; he only is prepar'd against the fears of Death, and terrors of an Eternity, and chearfully resigns up his Breath into the hands of him who gave it: He looks upon Death (that King of Terrors to the wicked) as a Messenger of Peace, who de­livers him from the Prison of his Body, and opens the Gate for him into Bliss and Immortality. Of this happy and easie departure out of this World, we have ma­ny Instances in the Holy Scripture, in whom we may consider the Power and Vertue of a good Conscience; which ena­bled them to lie down in their Graves, with the same quiet and composedness of Mind, they us'd to lie down in their Beds. I have fought a good fight, I have finished my course, 2 Tim. 4.8. I have kept the faith; henceforth there is laid up for me a crown of righteousness (says S Paul.) 1 Sam. [...].2. [...]. Whose Ox, or whose Ass have I taken, (says Samuel) whom have I defrauded, or at [Page 21]whose hands have I receiv'd a bribe? Nay, even wicked Men covet that Happiness which they will not take the Pains to obtain. O let me die the Death of the righteous, Numb. 23.10. and let my latter end be like his! was Balaam's Wish.

But here I expect it will be objected, that I have conceal'd the Difficulties which attend a Holy and religious Course of Life; that it is a State directly opposite to our vicious Appetites and Inclinations, and therefore very uneasie to Flesh and Blood; that it enjoyns the unwelcome Duties of Mortification, Self-denial, and taking up the Cross; that the Ordinances of Religion are tiresome and a weariness to the Flesh; that the Holy Scripture tells us, Acts 14.22. Heb. 12.6. That thro' much tribulation we must enter into the King­dom of God; That those whom God loves he chastneth, and That straight is the Gate, Matth. 7.4. and narrow is the way that leads to Heaven and eternal Happiness. And if so, then cer­tainly it cannot be so happy and pleasant a State of Life as I have represented it. To which I shall briefly Answer,

That many of those Texts of Scri­pture, which speak of the Difficulties at­tending a religious Course of Life are to be understood of those times, when the Christian Religion was persecuted by the [Page 22]Heathen Emperors of Rome; and the Pro­fessors of it in danger of losing their Lives for the Testimony of the Gospel. It must be confess'd, That even in our Times (when Kings are become the nur­sing Fathers of the Church) those Persons who have been long habituated to a sinful and wicked Course of Life, will find it a very difficult matter to forsake it, and to give themselves entirely up to obey the Commands of God, and the Duties of the Christian Religion: But yet it may be a mighty Incouragement to consider, That 'tis only the first Entrance on a religious Course of Life, which is attended with so great Difficulty; that it will become every day more and more easie, and at last pleasant and delightful to them. When they have for some time accustom'd themselves to it, the Comforts of a well-spent Life will flow in upon them, and nothing will yield them greater Satisfa­ction, than to be allow'd the Privilege of pouring out the Desires of their Souls be­fore God, and begging Supplies from him, and returning him thanks for his Blessings bestow'd upon them. They will earned­ly desire to come and appear before God, and as the Hart panteth after the water Brooks: Psal. 42.1. so will their Soul pant after their God and their Redeemer. But yet suppo­sing, [Page 23]that there should be some Difficulty in the leading of a good Life, that God should see fit to make the Profession of his Truth hazardous, and the Practice of their Duty chargeable: Yet what generous and Praise worthy undertaking can be perform'd without Pains and Diligence? All that is excellent and noble requires Labour and In­dustry, and the Pains Men take makes the dear-bought Blessing more acceptable to them. Do they not undergo much grea­ter Difficulties for things of lesser moment, tho' their Success is seldom answerable to their Expectations? Do they not compass Sea and Land, leave their best Friends, and nearest Relations, and dig even into the very Bowels of the Earth in quest of Wealth; tho' for the most part they find a Grave, where they seek their Treasure? Do they not toil and sweat, and wade thro' a Sea of Blood in pursuit of Ho­nour; tho' they expect no other recom­pence for their Pains, but a Lawrel-Wreath, or the Applause of the People? And shall not Heaven and eternal Happi­ness deserve our Care? Shall we not take as much Pains for a never fading Crown, as we do for a withering Garland? But let us suppose the greatest Difficulties we can possibly imagine, in the Practice of a good and Holy Life. Suppose (as we are [Page 24]apt to fancy) that there are Lyons in our way to Heaven, Mountains which can­not be remov'd by our natural Strength and Ability; yet even the most formida­ble Evils will not fright us from the Pra­ctice of Virtue and Holiness, if we con­sider,

Thirdly, That the worst Circumstances a good Man can be reduc'd to, are to be preferr'd before the prosperous Condition of the wicked; as will appear from these following Considerations.

1. That in the lowest and most affli­cted Condition the good Man enjoys the Comfort of a quiet Mind, and the Peace of a good Conscience, which is a suffici­ent Compensation for all the Evils he can possibly endure in this Life. All other Evils are supportable, and may be under­gone by a stable and well resolved Mind; The spirit of a man may bear his Infirmi­ties, Prov. 18.14. but a wounded spirit who can bear? This is the only Load which is insuppor­table, and is for the most part the Lot of the prosperous wicked Man.

2. The good Man is furnish'd with ne­ver-failing Remedies, against all the Evils of this present Life: He is assur'd that all Afflictions shall be for the good of those that serve God, and that God disposes all [Page 25]things with the Wisdom and Love of an indulgent Father; that the Wheels of God's Providence have an Eye within them, which always guides them to some wise end or other; 2 Cor. 12.9. That Gods grace will be suf­ficient for him, and that he will propor­tion his Assistance to his Wants; so that if he should call him out to give his Bo­dy to be burned, and to lay down his Life for his sake; he will also give him strength to undergo the fiery Tryal; and chearful­ly to praise him in the Flames. And,

3. The good Man is assur'd, that the Evils he suffers will soon be at an end; that the time draws on apace when he shall be eas'd of all his Troubles, Rev. 7.17. Have all tears wiped away from his Eyes, and re­ceive a Hundred fold for all those momen­tary Afflictions, he has undergone in this Life. Whilst he endures the Cross, his Faith shews him the Crown of Glory hanging over his head; and the lively Hopes of it, make him not only patient, but thankful for, and chearful under Af­fliction. And I am perswaded that St. Paul when in Chains, and under all his Cala­mities and Persecutions, was infinitely more contented than Caesar or Seneca, than any of the most fortunate Princes, or wisest Philosophers amongst the Hea­thens.

From these and such like Considerati­ons I think it is sufficiently evident.

1. That there is very little true Plea­sure to be found in a debauch'd and wick­ed Course of Life.

2. That the way to lead a comforta­ble Life even in this World, is to be ver­tuous and religious.

3. That the worst Circumstances a good Man can fall into, are to be preferr'd be­fore the most prosperous Condition of the wicked.

And if so, then from hence we may reasonably conclude: That Godliness has the Promises of the Life, that now is, (i.e.) That our Happiness in this World is best secur'd, by leading a Holy and religious Life. It only remains; that I shew,

Secondly, That a Holy and religious Life fits and prepares us for everlasting Happi­ness in the world to come. And this is evident, because a State of Grace, and a State of Glory only differ in degree; Grace is Glory begun; and Glory is Grace perfected and consummated: So that every good Action and religious Du­ty that we perform, is a step towards our everlasting Happiness, it both qualifies us for it, and leads us nearer to it; for by a Holy and religious Life, we Copy out [Page 27]the Perfections of the Divine Nature, and become more like God, and the nearer we resemble him, the more we shall en­joy of him; in which the Happiness of our future State doth consist. 'Tis a State of perfect Purity and Holiness, and consists in repeated Acts of Love, and Zeal, and De­votion; and therefore the better fitted, and prepar'd we are in this World, by furnish­ing our Souls with vertuous Habits, and those Divine Qualities of Humility, Meek­ness, Charity, &c. the more capable we shall be of partaking of those heavenly Pleasures, Psal. 16.11. Which are at Gods right hand for evermore. Our time in this World was given us for this very Purpose, that we might furnish our selves with such Ver­tues and Graces (those wedding Gar­ments) which will render us fit Guests for the Marriage of the Lamb.

'Twas easie for me to demonstrate that every Vertue has an influence up­on our future Happiness, and is a necessa­ry Qualification, which we must obtain before we are capable of enjoying it: but this would take up too much time at pre­sent, Dr. Scot in his Chri­stian Life. Part. 1. and has been already largely treated on by an excellent hand. I shall therefore only remark, That nothing can be more ab­surd than to frame a Notion of our future State, from the Pleasures and Delights of our [Page 28]present Condition: Or, to take those fi­gurative Descriptions of it, which we meet with in the Holy Scripture in a li­teral Sence. Our Saviour Christ has plain­ly told us, That in Heaven we shall nei­ther eat nor drink, Mark 12.25. nor marry, nor be given in marriage: A sensual Paradise might rea­sonably be expected by a Turk or Pagan; but not by a Christian; whose Religion teaches him to Crucifie the Flesh with the sinful Lusts and Desires of the same. It permits him indeed the moderate use of the good things of this World, to render his Pilgrimage more easie, and his Jour­ney to Heaven more comfortable: But yet it teaches him, that his chief Happi­ness ought not to be plac'd in transitory Delights; that they are Joys of a more Sublime Nature, Such as neither eye hath seen, 1 Cor. 2.9. nor ear heard, neither hath it enter'd into the heart of man to understand, which God hath prepared for those who love and serve him; such Blessings as are agreeable to our immortal part, such as the blessed Society of Saints and Angels, and the Spirits of just Men made perfect, the Vision of God; in which, our Souls (being transform'd into his Image) will be continually delighted and transported, in admiring and adoring the Perfections of their Creator.

If therefore we hope to be Happy here­after, Heb. 12.14. we must practise Holiness in this Life, For without Holiness no man can see God. We must make it the business of our Lives, to keep our Passions within their due Bounds, and under the Govern­ment of our Reason; to mortifie our im­moderate Appetites, and exercise our Graces; such as Faith, Hope, Patience and Charity: This is that Godliness which has the Promises of the Life that now is, and that which is to come.

And now what remains, but that eve­ry one who hears me this day be perswa­ded, to embrace this pleasant Course of Life. And methinks there should need no more Arguments, to prevail with you present­ly to enter upon it; since I have already prov'd, that it is unquestionably both for your temporal and eternal Interest. For what doth God require of you, which is not highly just and reasonable? What doth he command you? But to do Justice, to love Mercy, Micah 6.8. and to walk humbly with your God, (i. e.) to live up to the Dignity of your Natures, and to Act as becomes rea­sonable and dependent Beings. Consider what can you wish for, which is not to be obtain'd by observing the Precepts of Re­ligion. Length of days are in her right hand, and in her left hand riches and ho­nour, [Page 30]she shall give thy head an ornament of Grace, Pror. 3.16. and a Crown of Glory. Exalt her, and she shall promote thee, and bring thee to Honour, it shall be an Ornament of Grace to thy head, and as a Chain about thy neck. What Allurement can there be in the Pleasures of Sin, which are but for a Season, and perish even in the En­joyment; that you should prefer them before those which flow from a vertuous and religious Life?

And now, may not God justly expo­stulate with us, as he did with the People of Israel and Judah? Isa. 5.4. What could I have done to my Vineyard, which I have not done unto it? What more probable, and more rational Methods could God have taken to perswade us to be Good, and by conse­quence Happy, than he has made use of? He has address'd himself both to our Hopes and Fears, he has plac'd eternal Happi­ness on one hand, and eternal Misery on the other: And moreover has strow'd our way to Heaven with the good things of this Life. And now if not­withstanding all that God has done for us we resolve to be miserable, and to take even Hell by force; we have nothing to blame, but our own stupendi­ous Folly. We can't sure be so silly as to imagine, that God reaps any benefit by [Page 31]our Service; or that our Praises make any addition to his Glory, Job 35.6. for as Elihu very well argues. If thou sinnest, what dost thou against him, or if thy transgressions be multiply'd, what dost thou unto him? if thou be righteous, what givest thou him, or what receiveth he at thy hand? thy wickedness may hurt a man as thou art, and thy righ­teousness may profit the son of man. And therefore 'tis evident, that 'tis only our Welfare God seeks, 'tis our Good he is so sollicitous for; and as he made us at first, with a Design to communicate Hap­piness unto us, so he still retains the same gracious Intentions towards us. And shall not we be wise for our selves? Shall we willfully and obstinately go on to defeat all the gracious Purposes of his Mercy and Goodness, to trample under feet the Blood of his dear Son, and grieve his Holy Spi­rits? Shall not these Cords of a Man be able to move us? Shall neither our eter­nal, nor our temporal Interest have any influence upon us? This would certainly be such unaccountable Folly, and mon­strous Ingratitude, as no considering Per­son can be Guilty of.

Let me therefore beseech you by the Mer­cies of God, Rom. 12.1. that you present your Bodies a li­ving Sacrifice, holy, acceptable unto God, which is but your reasonable Service: Let me beg [Page 32]and entreat of you, in the name, and for the sake, of your blessed Lord and Re­deemer, that you would so far consult your own Interest, as to lead a pure, ho­ly, and devout Life; which is the only way to pass your time chearfully, and comfortably in this World: And to make sure of everlasting Happiness in the world to come.

THERE is nothing which with greater Reason hath excited the Admiration of considerate Men, than the ill Entertainment which Religion and its Professors have found in the World: For its Precepts are so rational, so easie, so much for the good of Mankind in the ge­neral, and the Contentment, and Satisfa­ction of every particular Person, even in this World, that they would be every wise Man's Choice, were they not his Du­ty. And yet, besides the internal good­ness and conveniency of those Commands, God has been pleas'd to lay upon us, he has inforc'd them with many powerful Motives; he has denounc'd many dread­ful Punishments against those Persons who disobey them; Punishments so intolera­ble, that they are not to be conceiv'd, e­ven [Page 34]by those who must undergo them: He has propos'd many excellent Rewards to those who comply with them; such as neither eye hath seen, nor ear heard, nor hath it entred into the heart of man to un­derstand. These things being duly weigh'd and consider'd, one would think the Chri­stian Religion could not miss of a candid Reception; but that all Men to whom these joyful Tidings came would soon be­come its Proselytes; and that it was im­possible for us to be Men, (i. e. reasonable and thoughtful Beings) and not be Chri­stians.

And yet our Experience convinces us to the contrary; 'tis visible to every in­quisitive Observer, that Piety decays, De­votion grows cold in our Age, and those who live under the best Laws, are most tainted with Vice, and most dissolute in their Manners. There are many indeed who are entred into the Church of Christ by Baptism, who wear his Badge, and make profession of his Religion; but there are few, very few, who obey his Commands, and live by those Rules he has laid down in his Holy Gospel.

Now amongst the many Causes which concur to produce this strange Effect, there is none which is assign'd with more appearance of Reason, than the want of [Page 35]Consideration, that general Stupidity, and careless Temper which has seiz'd the ge­nerality of Mankind. Most Men are so taken up with the earnest pursuit after Ri­ches, Honours, or Pleasures; with the Bu­siness of their Callings, and the Cares of this Life; that they seldom think of a Life to come, or consider what their Conditi­on will be hereafter: Nay, the very thoughts of their Mortality, and Consi­deration that they must shortly leave this World, seem as unwelcome to them, as Death it self; for did we but frequently and seriously think on our ways, we should turn our feet unto God's Testimonies.

From which words I shall endeavour to shew,

First, What is meant by thinking on our Ways.

Secondly, What the Consequences would be of a due performance of this Duty: We should turn our feet unto God's Testimonies.

First, What is meant by thinking on our Ways. Way is a Metaphor very often made use of in the Holy Scripture, to signifie the whole Course of a Mans Life: The time of our continuance in this World, is very fitly set out by a Journey or Pilgri­mage; [Page 36]'tis begun at our Birth, and every moment which passes afterwards, is as it were a step which brings us nearer our Long-home.

By Thinking on our ways may be meant, Either, 1. A comparing a vertuous and religious Course of Life, with a vicious and debauch'd one; a considering what Pleasures and Conveniencies each of them affords, what Effects they produce, and a determining within our selves, whether 'tis best and most for our Interest, to take up with the Pleasures and Advantages, the Pomps and Vanities of the world; or to live an honest, sober, and devout Life, tho' attended with many Troubles and Afflictions, and expos'd to many Suffer­ings; but this has been the Subject of a former Discourse: Sermon the First. Or else, 2. The Think­ing on our Ways may denote, a Reflection on our own particular Actions, a Calling our selves to a strict Account, and exa­mining our Consciences; whether we have liv'd up to the Rule of God's word, and from thence concluding, what the present State of our Soul is, and what Expectations we may reasonably en­tertain, of being Happy hereafter.

And if we take these Words of my Text, I thought on my Ways, in this last Sence, then they imply these three things.

First, A setting apart some time to re­collect our selves, and to consider what the past Actions of our Lives have been.

Secondly, A comparing our Actions with the Rule of God's word.

Thirdly, A serious Resolution to perse­vere in that which is good, and to reform what is amiss.

And that we may be prevail'd with to put these things in Practice, and perform them with the better Success, I shall shew,

I. How necessary 'tis for every one, who designs to lead a Holy and Re­ligious Life, thus to consider his ways.

II. I shall shew, after what manner we ought to perform this Duty.

III. What excellent Effects a due per­formance of it would have upon our Lives and Conversations. We should turn our feet unto God's Testimonies.

First, How necessary 'tis for every one, who designs to lead a Holy and Religious Life, to consider his Ways.

And this is evident, 1. Because 'tis so frequently enjoyn'd us in the Holy Scri­pture. The God who made us, and is best acquainted with our Frame and Dispositi­ons, and what means will be most useful [Page 38]to enable us to walk in the way of his Commandments; frequently exhorts us, to look back into our past Lives, to consider the Nature and Quality of our Actions, by comparing them with his Holy Word, and from thence to pass a Judgment upon them; and if we find we have done amiss, to repent and do so no more. In the 4th. Psalm, Verse the 4th. the Psalmist ad­vises us, Commune with your own heart upon your Bed, and be still. Upon which words St. Chrysostom thus Dictates; [...], &c. That is, before you compose your self to Sleep, Summon a Court of Judicature in your own Conscience, and exact a se­vere Account of your self: Consider what wicked Purposes and Designs you have harbour'd, and how many of these have taken Effect: Arraign and condemn your self for those Sins, and resolve that you will never be Guilty of them any more. St. 1 Cor. 11.31. [...] if we would discern or distin­guish our selves. Paul tells us, That if we would judge our selves, we should not be judged, i. e. we should avoid those Sins, which bring the Divine Judgments upon us: And the same Advice is couch'd in those Parables, Luk. 14.28, 29. and the following Verses; For which of you intending to build a To­wer sitteth not down first, and computeth the [Page 39]cost, whether he hath sufficient to finish it? Least happily after he have laid the foun­dation, and is not able to finish it, all that behold him begin to mock him saying, This man began to build, and was not able to fi­nish. Or, What King going to make War against another King, sitteth not down first, and consulteth whether he be able with ten thousand to meet him, that cometh against him with twenty thousand; or else whilst the other is yet a great way off, he sendeth an Embassage, and desireth Conditions of Peace. So likewise whosoever he be of you, that for­saketh not all that he has, he cannot be my Disciple. The meaning of both these Para­bles is this: That every one who intends to be Christ's Disciple, must first sit down and consider with himself, what 'tis to be a Christian, what Difficulties he is like to meet with in his Christian Race, what Temptations he must encounter withal: And if he doth not sincerely Purpose to forego every thing which stands in Com­petition with Christ and his Gospel, if he doth not resolve to part with all that he has, rather than deny his Saviour, he can never be Christ's true Disciple.

And as we ought to make such Refle­ctions as these, before we enter on a Chri­stian Course of Life; so when we have made some Progress in it, it will be ne­cessary [Page 40]to examine and try our selves, how well we have put these good Resolutions into Execution: Whether we have ac­quitted our selves like Christ's faithful Souldiers and Servants, or else cowardly left the Field, and deserted his Colours. And therefore we are so often command­ed to examine our selves whether we be in the Faith, 1 Cor. 3.13. [...]. Gal. 6.4. [...]. and to prove our own selves. And St. Paul advises the Galatians, Let every man prove his own work. The word us'd in both places in the Original, signifies so to prove or to try, as that a Man's Acti­ons may be throughly known and ap­proved, fifted and made evident: And that such an Examination as this will be of great use to promote our spiritual Well-being, is evident.

2. From Reason. Common Sense and Reason will inform us, that if we design to direct our Lives by the word of God, we must frequently compare them with this Rule: We must reflect upon our Actions, and consider, when we have done our Duty and acted as becomes us, and when we have transgress'd the Commands of God. For in the first place, the best Men in the world are subject to many sinful Pas­sions; and tho' they make never so strong Resolutions, tho' they could set the Fa­culties of their Souls in the most exact [Page 41]Order, yet when they go abroad into the World, they will meet with something or other which will ruffle and discompose them, and betray them into disorderly Af­fections, and sinful Practices. There is no Man in the world so good and perfect, but he has his Failings, his Weaknesses, and Infirmities: And the Devil will be sure to assault him on that side, where he lies most open to Temptation, and will some­times prevail against him: And therefore the wisest Course a good Man can take, is frequently to recollect himself, to con­sider, when and where he has done amiss, what was the occasion of it, what be­tray'd him into that sinful and foolish A­ction: and having discover'd this, hear­tily to repent of his Sin, to fence and guard himself against it for the time to come, and to resolve stedfastly, never to suffer himself to be impos'd on and de­luded again, in the like manner.

In the next place there are many A­ctions, which at first sight appear to us, good and Praise-worthy; which when more narrowly consider'd, and try'd by the Rule of God's word, are found to be crooked and deform'd, such as we have just cause to repent of. We place them at first in a wrong Light, we behold them thro' a false Medium: Our Kindness and Affe­ction [Page 42]toward them, makes them seem of a different Complexion than they are really of: But when we come to consider them without Passion or Prejudice, to weigh every Circumstance; Then 'tis plainly evident, that we admire our selves for Qualities which are not in us, and ap­plaud our selves for Actions which are no­thing worth: We perform'd them either out of a wrong End, or they proceeded from a false Principle, or we were defici­ent in the Manner of transacting them: So necessary is it to consider our Ways, and to bring our Actions, to the Touch-stone of God's word; even those Actions which we esteem most Holy and Perfect. For our Righteousnesses, the most regular Acts of our Lives, our most Affectionate and fer­vent Devotions, are stain'd with Sin; and want that Purity and Integrity, which God requires in them; they are deriv'd either from Self-love, or Pride, or desire of Ho­nour, or love of Gain, from fear of Da­mage, or discredit in the World; rather than out of Love and Reverence, and Gra­titude towards God; Charity and Good-will towards our Neighbour; or a sober regard to our own true Welfare and Hap­piness. And though God has Promised to pardon those Sins, and to pass by that Obliquity of our Actions, which pro­ceeds [Page 43]from the frailty and infirmity of our Natures; yet he expects that we should repent of them, (i. e.) That we should confess and forsake them, express our Sorrow for what we have done, and re­solve to Act better for the future, which can never be perform'd without a severe Examination of our Hearts, and calling our selves to a particular Account; how and wherein we have offended.

But farther; the absolute necessity of Examining our selves, will appear from this Consideration; That the greatest part of our time is spent amidst the noise and hurry of the World; our Thoughts are taken up chiefly in the business of our Callings, in providing for our Families which is so far from being a Fault, that 'tis highly commendable and Praise-wor­thy (for God is better pleas'd with a Man, who is diligent and industrious in that Calling and Station he has plac'd him in, than he would be, if he were continually upon his knees, performing one uninter­rupted Act of Devotion; and this I am induc'd to believe, for this one plain Rea­son, because all the Devotional parts of our Religion were chiefly intended, to help and assist us, in the Practice of those Du­ties which God requires of us in our se­veral Relations.) But yet, seeing so much [Page 44]of our time is spent in the business of this Life, so many of our thoughts taken up with our worldly Affairs, we must needs judge it highly reasonable that we should set apart some time to retire into the Clo­set of our Breast, and frequently consider what State and Condition our better and more Spiritual part is in; what Sins we have been guilty of; and whether we go forward or backward in the Ways of Ver­tue and Religion. Every prudent Man, and good Husband, doth this in his secu­lar Concerns, he that designs either to keep or encrease his Estate, makes it his first and chiefest Care, to be exact in keeping his Accounts, to Balance them often, and to inform himself what proportion his Incomes bear with his Expences: And thus careful and dili­gent we should be in our spiritual Affairs, if we had but the same Value for our im­mortal Souls, which we have for the fa­ding Goods of this World; this would supersede my Labour of proving to you, the absolute and indispensable necessity, which lies upon every one to continue in the Practice of this Duty.

And in truth, this has been the usage of good and vertuous Men in all Ages of the world; not only of those whose Exam­ples are recommended to our Imitation [Page 45]in the Holy Scripture; but also of those Heathens, who have been eminent for Vertue and Morality. The Psalmist tells us, Psal. 77.6. That he us'd constantly to call himself to an Account. I call to remembrance my song in the night, I commune with my own heart, and my spirit made diligent search. Amongst the Fathers of the Primitive Church, we find all those who wrote up­on practical Subjects pressing this Duty of Self-examination: The time would fail me, should I instance in the Precepts of St. Chrysostom, Basil, Gregory and the rest. Neither were the Heathen Moralists wanting in the recommendation of it, both by Precept and their own Examples: That Precept of Pythagoras in his golden Verses is generally known.

[...]. Ask thy self (says he) every Night, What Sin have I committed this day? What Good have I done? What Good have I left undone, which I ought to have done? Seneca tells us, Quotidie a­pud me causam dico, I every day pass Judg­ment upon my own Actions: when I am in Bed, and the Light is taken away, I run over all my Words and Deeds, I con­sider how I have spent that day, I omit nothing which I can recollect; for why should I be afraid to reflect on my own [Page 46]Failings, when I can say to my self, this was not well done, but do so no more? He also tells us of his Friend Sixtus the Philo­sopher, who duly thus examin'd himself, before he went to rest: What Disease of thy Soul, or what Vice hast thou cur'd this day? What Sin hast thou subdu'd? Art thou a better Man to day, than thou wast yesterday? If so, thou hast liv'd to some Purpose; but if not, thou hast but consum'd and lost thy time. And to name no more, the Divine Plato, when he saw any Man do a wicked or unbecom­ing Action, us'd to ask himself this Que­stion, [...]; have I ne­ver been guilty of this Crime? If this Sin looks so ill in that Man, is it not worse in me? If I have never been guilty of it, let me be sure to avoid it for the time to come.

I might easily heap up many like In­stances, for this has been the Practice of good and vertuous Men in all Ages; and in truth 'tis hardly possible for a Man to be good and vertuous, who omits or neg­lects the Performance of it. And there­fore, I shall take this for granted: And proceed,

Secondly, To lay down some Directi­ons, how we may perform this Duty to the best advantage. And,

1. When we design to perform this Du­ty of Self-examination, let us first free our Minds from all the Cares and Business of Life, from every thing which will take up our Thoughts; and apply our selves to this Task with seriousness and attenti­on: For since the Interests of this World, and the next are widely different, it will be impossible to attend on the one, whilst our Thoughts are taken up about the o­ther: And we may as well fix our Eye up­on two opposite Objects at the same time, as keep our apprehensive Faculty intent both on Things temporal, and Things spiritual.

When we have cleans'd and purg'd our Souls, from all carnal and worldly Thoughts, and Affections; let us beseech God, from whom are the Preparations of the heart, that he will enable us impartially to examin and search into our own Souls; en­lighten our Understandings, assist our Me­mories, and discover to us those Sins which lie hid in our Consciences, and teach us those things we know not; which either we never took notice of, or which we have forgot: That we may have the same appre­hensions of them at present, we shall here­after be affected with, when we come to lie upon a Sick-bed, and to have a Pro­spect of the other World.

Having thus fitted and prepared our selves, let us consider how, and after what manner we must Examine our selves: And,

I. The time when we ought to employ our selves about this Duty.

II. What ought to be the Subject of our Examination. And,

1. As to the time when this Duty will be most seasonably perform'd, I have al­ready made it appear, That it has been the Practice of good Men in all Ages, to examine themselves daily; and this with very good Reason: For since Confession of Sin is one Condition, which God re­quires of us, before he will Seal the par­don of our Sins, 'tis impossible we should make a full and particular Confession of them, unless we examine our selves daily. The number of our Sins is so great, that should we defer it till a farther time, ma­ny of them would slip out of our Memo­ries; and then God has reveal'd to us, no other Condition of Pardon, but that ge­neral Confession of them, Psal. 19.12. cleanse thou me from my secret Sins; and how can we call those Sins secret, which are conceal'd from us, only because we will not take the Pains to discover them?

What time of the day is most proper for this Employment, every Man's Prudence must determine, this must be directed by the Exigency of his Affairs: but for the most part it will be requisite even in this Case, Eccles. 11.6. to follow the Advice of the wise Man, In the morning sow thy seed, and in the evening with-hold not thy hand. To consider in the Morning, what Tempta­tions we are like to meet with that day, what opportunities of doing good, and making the most strong and firm Resolu­tions, that we will resist the one, and em­brace the other: And to call our selves to account in the Evening, how well we have put these Resolutions into Execution, whether we have perform'd our vows unto God, or else shamefully given up his Cause, and yielded to the importunity of a pre­vailing Temptation.

But besides this daily Examination of our selves, there are other times when we ought to call our selves to an Account: 'Tis the great Duty of the Lord's Day; A Day set apart on purpose, that those Persons who all the week long are cum­ber'd with the Cares of this world, em­ploy'd in the Business of their Callings, and in making provision for their Bodies, might have some time to recollect them­selves, and to secure the eternal Welfare [Page 50]of their Souls. And how can Men em­ploy this day better? (I mean that part of it, when they are not call'd upon to joyn in the publick Offices of Religion) than in recollecting themselves, how they have spent the week past, what Sins they have been guilty of, what good Actions they have perform'd, what Progress they have made in a holy and vertuous Life; and in considering what Temptations they are like to be expos'd to the following Week, and in taking up Resolutions of walk­ing more strictly and more circumspectly; and that by the assistance of God's Grace, they will yield a more exact obedience to his Commands. This ought to be the Bu­siness of every Lord's Day, and every Day hallowed and set apart for the Worship of God; but more particularly of those times, when we intend to prepare our selves for the receiving the Sacrament of the Lord's Supper: Then it behoves us to make a more diligent search into our Lives and Conversations, that we retain no Leaven of Malice and Hypocrisie, no evil thing unrepented of, which may deprive us of the Benefits of this blessed Ordinance. Next to the time, let us consider:

2. The Subject of our Examinati­on. And here let us make an exact Scru­tiny into all the thoughts and in­tents [Page 51]of our Hearts, the words of our Lips, and the Actions of our Lives. Concerning our thoughts, let us ask our selves such Que­stions as these. What is it that I most think upon? Are my Thoughts serious, seasona­ble, and pure? Are my Inclinations compli­ant with God's Law? What doth most easily stir me, and how is my heart moved? Are my Affections calm, and orderly, and well plac'd? What Plots do I contrive? What Projects am I driving on? Are my Designs good? Are my Intentions upright and sin­cere? Concerning our Words, let us de­mand thus. Psal. 39.1. Have I learn'd to keep my tongue as it were with a bridle, to refrain from all manner of evil Speeches, and to imploy it to that use for which it was de­sign'd, viz. to glorifie God, and to com­municate the Thoughts of our hearts one to another? As to our Actions; let us first enquire, whether they are good and agree­able to the Rule of God's Word; and then let us reason thus with our selves: This Action was indeed well done, but might I not have done better? might I not have brought more Glory to God, and procur'd more good for my Neighbour? Was not this good Action imperfect as to some Particulars? Was I not too blame as to some Circumstances? And if so, let us resolve, That if ever God puts ano­ther [Page 52]opportunity into our hands of per­forming the same Action again, we will mend these Defects, and be wiser and bet­ter for the future: But on the other hand, if upon comparing our Actions, with the Rule of God's word, we find they have been evil and disagreeable to it; then let us say thus to our selves, I have done this wicked Act, and hereby offended my good God; but what benefit or advan­tage have I got for my self? Doth not that trouble and remorse of Conscience which I feel for the Commission of this sin, much exceed the Pleasure I took in it? Is it not a very foolish thing to purchase so little, so momentary a Pleasure, at the ex­pence of the Quiet and Repose of my Mind, a good Conscience here, and eternal Happiness hereafter.

And that we may have a true and last­ing Sense of the evil Nature of our Sins, let us consider the several aggravating Cir­cumstances which attend them: Perhaps the Crime which we committed was done with Deliberation; perhaps in de­spight to the Checks of our Conscience, and the blessed Motions of God's holy Spi­rit; perhaps it has been frequently repeated, and we still continue to go on in it, not­withstanding the many Calls to Repen­tance, and the many Vows and Resoluti­ons [Page 53]we have made of leaving and forsaking it. These and many more are the aggra­vating Circumstances, whereby our Sins are render'd more heinous, and more ex­ceeding sinful. Thus the Treason of Ju­das was a Sin of the deeper die, because he was one of Christ's familiar Friends and Disciples, who convers'd with him, and did eat of his Bread: And Solomon's Ido­latry did offend God the more, because his heart was turned from the Lord, 1 Kin. 11.9. who appeared unto him twice, and had command­ed him concerning this very thing, that he should not go astray after other Gods.

These are the steps by which we ought to proceed in the Examination of our selves: Which when we have perform'd, that we may make a right Judgment of the State of our Souls; let us take a review of what we have done, and compare our present Condition, with our former Course of Life; and then let us consider with our selves, whether we grow in Grace, whether our vertuous Habits and Resolu­tions are more rooted and confirm'd, 2 Pet 1.8 or else whether we lose ground, and become barren and unfruitful in every good work.

And here that we may not be mista­ken, I shall interpose one Caution; that the Standard of our improvement in holy Living, and growth in Grace, is not to [Page 54]be taken from the Affections: These for the most part are most vigorous and live­ly, when we first enter upon a religious Course of Life; we are then soonest warm'd and rais'd up into Extasies, and Raptures of Devotion; especially in our tender years, when our Passions bear the greatest sway in us, and captivate our Reason: but as we grow in years, these heats languish and decay, and as our Rea­son and Judgment improve, we are less Subject to these Transports of our Asse­ctions; and proceed in a steady and re­gular Course of Piety and Vertue: And therefore the best way to make a right Judgment of our spiritual Improvements, is to consider; whether we live up more exactly to the Rules of our Duty? Whe­ther we yield a more ready Obedience to the Laws of the Gospel, than we have formerly done? whether we have left off any of our evil Practices, and bid adieu to our beloved Sins? whether we have brought our selves to suffer Affliction pa­tiently, to resign up our Wills to the Di­vine Will more contentedly? These are the most certain Signs by which we may best judge of our Improvements in Grace.

And if we find that we do indeed grow better and better, then in the next place; let us endeavour to call to mind, by what [Page 55]means we have made these Improvements: What Motives and Inducements most wrought upon us: What Rules and Dire­ctions were most useful: What Company and examples were most alluring: Phil. 3.16. And then let us walk by the same Rule, let us mind the same things. But if on the other hand we find that we decline in Vertue and Piety, that our Sins (those Sons of Anak) have been too hard for us, and that we have been guilty of many hainous and presumptuous Crimes; then let us careful­ly weigh and consider, what it was which betray'd us into these Sins; how we came to be prevail'd with, to do such foolish and unreasonable Actions; Actions which are both displeasing to God, and unbecoming the Dignity of our Natures, and that rank of Being which we hold in the world; by what means and methods did the De­vil (that old Serpent) wind himself into our Souls? with what bait did he allure us? under what specious shews did he re­present his Temptations? which was our weak side that first yielded to the Assault? what were the occasions and inducements of our falling into Sin? And when we have found out these, let us make solemn Vows and Resolutions, that for the time to come we will be more vigilant and watchful, that we will resist the Devil, [Page 56]and then he will flee from us, and never a­gain return to folly: Jam. 4.7. Eph. 6.11. But that we will take to our selves the whole Armour of a Chri­stian, wherewith we shall be enabled to stand in the day of Tryal, and remain Christ's faithful Souldiers and Servants to our Lives end.

And to conclude all, let us beg of God, to give us his Grace and Assistance, that we may do so. And if we thus pray, and thus do; then we shall certainly reap those blessed Fruits and Effects, which will na­turally flow from a due performance of this Duty; We shall turn our feet unto God's Testimonies.

To shew what these Fruits and Effects are, is the Third and last Head I propose to Discourse upon.

1. A due Examination of our selves would keep our Consciences tender. 'Tis morally impossible for a Man to go on in the habitual Practice of any known Sin, who daily calls himself to Account for his Actions; who distinctly and seriously con­siders in what Particulars he has offended God, and what has been the Effect and Consequence of doing so: For Vice is in it self so ugly and deformed, so destru­ctive to our true Interest, even in this Life; and Vertue so lovely and amiable, that no [Page 57]Man who sees them both barefac'd, but must needs hate and detest the first, and close with, and embrace the latter. 'Tis want of Consideration which betrays Men into sinful and foolish Practices: When the Mind is blinded either with Passion or Sensuality, then it becomes a Prey to every vile Lust: And therefore God is said to come unto Men in a still voice, 1 Kin. 19.12. Gen. 3.8. and in the cool of the day, when they are capa­ble of hearkening to the Dictates of Rea­son, and to weigh and consider things: But the Devil appears in Storms and Tem­pests, and hurries Men on into Ruin. When he has once engag'd them in any evil Practice, he will not suffer them to take any rest, to sit down and look back upon what they have done, but carries them on, from one degree of wickedness to another, till at last they have neither Will nor Power to repent. For the Sin­ner at first is timorous and bashful; his Conscience is seiz'd with Fears and Doubts, mis-givings and relentings, it accuses, con­demns and punishes him for his Crimes, and performs the part of God's Vicege­rent in his Soul, whilst he is attentive to it, and continues to live under its Govern­ment, and submits himself to its Discipline: But when he turns a deaf ear to its Admo­nitions, and withdraws himself from its [Page 58]Obedience, when he is so much taken up with the specious shews and appea­rances of sensual Pleasure from without, that he has no leisure to hearken to the Voice of this heavenly Monitor from with­in: Then Sin that strong Man takes pos­session of his Heart, Rules and Domineers there, and he is given up by degrees to hardness of Heart, and a reprobate Mind. Whereas were but this one Rule, Of a daily Examination of our selves, conscientiously practis'd, Men might have some struglings and fightings within them, their deprav'd Nature might sometimes prevail against them, but they would never become ha­bitually debauch'd; St. Chrys. in Psal. 4. [...], says the Father: That is, the Conside­ration what smart Men have formerly en­dur'd for their Sins, will make them fear­ful of committing the same again: And the Thoughts that they must give a spee­dy account of their Actions, not only to God in the other world, but to their own Consciences in this, would engage them so to govern their Actions, that they may have no reason to blush at, or repent of them. The Pleasure of reflecting on their good Deeds, would be a most powerful allurement to persevere in well-doing; [Page 59]and the farther they walk in the Paths of Vertue, they will take the greater Plea­sure and Delight in them.

2. From a daily Examination of our selves would flow Peace of Mind, and a comfortable perswasion and assurance, that we are in God's Favour, and under his Protection; 1 Joh. 3.21. for if our Minds condemn us not, then have we confidence towards God. If we have repented of our Sins, and made our Peace with God, we need not fear what Men or Devils can do unto us. Fear is generally the effect of Guilt, and a Consciousness that we deserve Punishment for our evil Deeds: But when by a due Examination of our selves, we have set Accounts right between God and our Souls; when we have found out those accursed things which make God our Ene­my, 1 Sam. 15.33. and hewn these Amalakites in pieces before the Lord; then have we good grounds to trust in the Lord, Isay 50.10. and to stay our selves upon our God. And God has pro­mis'd, Isa. 26.3. that he will keep that Man's Mind in perfect Peace, whose Soul is stayed on him.

3. A daily Examination of our selves will encrease our Charity, and incline us to entertain the most favourable Opinions of other Men. We shall espy so many, and so great Faults in our selves, that we [Page 60]shall have neither a Desire nor leisure to pore upon those of our Neighbour; and the Consideration how much need we have of Forgiveness, will render us more willing to overlook or pardon those Of­fences which are committed against us; and will teach us to forgive others, Mark 11.25. even as we hope, that God for Christ's sake will for­give us.

4. Self-Examination would make us truly sensible of God's Patience and Long­suffering, who still extends his Mercy and Forgiveness towards us, notwithstanding our manifold and daily Provocations: He is more ready to Pardon than we are to Repent, and kindly meets and receives all such as return unto him.

The time would fail me, should I reca­pitulate all the Benefits and blessed Effects, which would flow from a conscientious dis­charge of this Duty. It would be of use to us at all times, and in all Conditions. It would keep us humble in Prosperity, support us in Adversity; it would enable us to subdue our Passions, and moderate our Appetites; it would take away the sting of Death, and make our Departure out of this World easie and comfortable.

In short, it would be of excellent use to sweeten the Comforts of Life to us, and [Page 61]help us to obtain everlasting Happiness in the world to come.

And now I think 'tis plain, That a fre­quent Examining our Lives and Conversa­tions, is a Duty enjoyn'd us by God; pra­ctis'd by Men eminent for Piety and Ver­tue, both Christians and Heathens; agreea­ble to Reason; and of admirable use in all the various Exigences of Life; and that most of the Mis-carriages, Sins, and Fol­lies, which we are guilty of, do proceed from the Neglect and Omission of it.

What then remains, but that we go and put this plain and easie Rule in Practise; and so think on our Ways, as to turn our feet unto God's Testimonies. Which God of his Mercy grant for the sake of our blessed Redeemer, Jesus Christ our Lord.

THIS know (saith St. Paul Ver. 1.) That in the last days, periolous times shall come because of the wickedness of Men; (as he goes on in the second Verse) for Men shall be lovers of their own selves, cove­tous, proud, boasters, blasphemers, and all which he comprehends under one Chara­cter in the words of the Text, Having a Form of Godliness, but denying the Power. And this is the chief Reason why the times would be so perilous, because the greatest part of these wicked Persons, should con­ceal their Crimes under a Form and shew of Godliness. Were they professedly and open­ly wicked, there were some Ingenuity e­ven in their Impudence, because they could [Page 63]not be tax'd or upbraided with Hypocri­sie: Were they covetous, proud, blasphe­mers, without a shew of Zeal, and pre­tence of Religion, then all Men might plainly discern and detect them; Psal. 55.12. and from an open Enemy, I would have hid my self (says David.) Shelves and Quicksands that have Lights always burning to discover them by, are the more easily avoided, and we are forewarn'd against the Dog that barks first: But these Deceivers of whom St. Paul speaks, have a fair and glo­rious outside, tho' they are foul within: These workers of Iniquity cry, Lord, Lord, and are great Professors of Religion: They put on the Form of Godliness, tho' they deny the Power thereof; and therefore they have the greater Sin. From hence it is, that they are the more dangerous Compa­ny, and we have the greater Reason to ob­serve the Caution laid down in the Text; from such turn away. Having a Form of Godliness, but denying the Power; from such turn away.

From these words I shall shew,

I. What is here meant by Godliness, what by a Form, and what by the Power of it.

II. That we may have a Form without the Power of Godliness.

III. How we may discover, whether we have the Power of Godliness, or else only the Form of it.

IV. And Lastly, how far we must turn away from such as have only the Form, but not the Power of Godliness.

1. What is here meant by Godliness, what by a Form, and what by the Power of it.

Godliness in the Original [...], is a devout and sincere Worship of the only true God, in Spirit and in Truth, both in­wardly and outwardly, according to his Word: Or to describe it more fully and expresly, 1 Tim. 1.5. 'Tis an earnest Love of God, out of a pure Heart, and a good Conscience, and Faith unfeigned, whereby we are incited to glorifie God, and to do good towards Men: So that in this one word is imply'd our whole Duty towards God and Man. This is express'd by St. 1 Tim. 2.2. Paul, by leading a quiet and peaceable Life, in all Godliness and Honesty. 1 Tim. 4.8. This is that Godliness which is profitable unto all things, and has the Pro­mises of the Life that now is, and that which is to come. By a Form of Godliness is meant an outward Resemblance, a co­lourable shew, or likely appearance of God­liness, when a Man puts on the Face and outside of Religion, Acts and Mimicks it [Page 65]so well, as to deceive and impose upon those, who converse with him; who judg­ing according to the outward appearance believe him to be an honest, holy, and re­ligious Man, tho' in truth he is nothing less: He may not only deceive others, but delude himself also, and be confidently perswaded, that he is the Child of God, and one of the chief Favourites of Hea­ven, when indeed he is a Servant of the Devil, and a Firebrand of Hell. And in truth, the Form must be like the Pattern, or else it is no Form at all; for we do not say a Picture or Statue, is such a Man's Picture or Statue, unless it bears a lively Resemblance of his Looks and Person. Thus a Form of Godliness must be such a shew and outside of Religion, as is of the same hew and complection with true Re­ligion, and a lively Portraicture of it; tho' in many Respects it falls short of the Power of Godliness; which implies that Force and Efficacy, that internal Principle and Spring of Action, which is well ex­press'd by the Greek word [...], where­by a Man is made (as St. 1 Ti [...] 41 8.12. Paul says) An example of Believers, in word, in Con­versation, in Charity, in Spirit, in Faith, in Purity; and has the Grace of God which bringeth Salvation, teaching him to deny un­godliness and worldly Lusts, and to live so­berly, [Page 66]righteously, and godly, in this pre­sent world. If a Man has Charity in Con­versation, Faith and Purity in Spirit, so as to deny all worldly Lusts, and to live so­berly in himself, and righteously towards others, and godly towards his Maker and Redeemer: Then is his Soul and Body entirely subject to the Cross of Christ; then his Form of Godliness proceeds from the Power of it: And this is that Power of Godliness which works mightily unto Sal­vation. And this Power of God is most evidently seen, in reducing the most Stiff­neck'd and Hard-hearted Sinners; in pre­vailing with them to leave their beloved Sins and bosom Vices; and in beating down, and subduing the most stubborn and unruly Passions, such as Pride, Envy, Ma­lice, and Revenge, those Sins our corrupt Nature is most subject to, and in making so great a Change in us, that we do not seem to be the same Men. The Lyon becomes a Lamb, and the Serpent a Dove, a natu­ral Man, a Man wholly Spiritual, and a Servant of the Devil, a Child of God. He aims at new ends, Acts by new Prin­ciples, and is ready to expose his Life, by giving his Testimony to those Truths, which before were foolishness unto him: And therefore the Gospel is call'd, Rom. 1.16. the Power of God unto Salvation, to every one that be­lieves. [Page 67]This is that Power of Godliness which those Hypocrites mentioned by St. Paul in the Text are without, here 'tis they are defective; which brings me to shew,

2. That the Form of Godliness may be without the Power of it: And this is con­firm'd by many other Texts of Scripture. We are forewarn'd that we do not look to the outward appearance, 2 Cor. 11.14. for the Devil can trans­form himself into an Angel of Light; and then 'tis no wonder, that his Servants can put on the guise and appearance of the Children of God. There are numerous instances set down in the Holy Scripture, sufficient to convince us of this Truth. We are told that a Man may pretend to be sent from Heaven, and yet Preach an­other Gospel, than that which our Savi­our reveal'd to the World, and hereby deserve an Anathema: Nay, he may Preach the true Gospel with such force of Rea­son, and wonderful Efficacy, 1 Cor. 9.27. so as to save others, and yet he himself numbred amongst the cast aways. I shall add no more In­stances, because this Proposition is plainly affirm'd in the Text, not only that there are some that have the Form, but not the the Power of Godliness: But that many shall deny the Power of Godliness; [...] (i. e.) they do not [Page 68]only fail in observing it, through frailty and infirmity: But they wilfully and pre­sumptuously, in despight of God's word, and their own Consciences, Act quite con­trary, and go directly against it; like He­rod they are convinc'd of the Evil of their ways, and perhaps in part reform their Lives, and do many good Deeds; but still they are resolv'd to keep their He­rodias, their beloved Sin, and darling Vice; and this they will by no means forego, even for Heaven it self: They say with Naaman the Syrian; 2 Kin. 5.18. in this one thing par­don thy Servant. And if there are so ma­ny, who have a Form, but not the Power of Godliness, then certainly, it ought to be our great Care in the

3. Place, To make a diligent Search, and seriously to consider with our selves, whether we have the Power of Godliness or no. And this may be discover'd by the following Marks and Characters, set down by St. Paul in this Chapter immediately before the Text, Verse 2, 3, 4. They are (says he) lovers of themselves, covetous, proud, boasters, blasphemers, disobedient to Parents, unthankful, unholy, without natural Affection; Truce-breakers, false accusers, incontinent, fierce, despisers of those who are good; Traytors, heady, high-minded; lovers of Pleasure more than lovers of God. [Page 69]On the other hand, if we would know who they are, that have not only the Form of Godliness, but also the Power and Spirit of it, we are told, That the fruits of the Spirit are Love, Joy, Peace, Gal. 5.22, 23. Long­suffering, Gentleness, Goodness, Faith, Meek­ness, Temperance. But because a wicked and bad Man may counterfeit these Gra­ces so exactly, as to deceive not only o­ther Men, but himself also; I shall therefore lay down four Rules by which any Man, who will but honestly and conscientiously examine his own Heart, may certainly know, whether he has the Power of God­liness, or the Form only. And they are these,

1. Such who have the Power of Godli­ness, will Act out of religious Motives, and Principles: (i. e.) They will be Re­ligious, because God has made Religion their Duty, and has annex'd the Rewards of eternal Happiness, to the due Obedi­ence of his Laws: Their Religion is not taken up from the Mode and Custom of the place in which they live; and only for this Reason, because they think it will suit best with their Interest; nor do they make it an Engine to carry on their worldly Projects and Designs; but they search the Scriptures to find out what is the Will of God, and then they readily [Page 70]comport their Obedience to his Com­mands, they look upon serving God as the great Business of their Lives, and make all other things truckle and subser­vient to it: Their first and principal Care, is to make sure of the Kingdom of Heaven and its Righteousness, Matth. 6.33. and then they are not very sollicitous for those other things which will be added thereunto: They pre­fer a good Conscience before all other Comforts this world can afford them, and had rather part with Father, Mother, Wife and Children, Mark 10.29. nay their own Lives, than deny their great Lord and Master.

2. Such as have the Power of Godliness, are religious in Private, as well as in Pub­lick. They who have the true Fear of God, and retain awfull Apprehensions of his Majesty, consider that his All-seeing Eye is every where, and beholds the very intents and purposes of the heart. He therefore who is truly Religious, is as de­vout in his Closet, as he is in the Church; as conscientious in performing his private Devotions, as in frequenting the publick Worship of God: He is as careful to a­void all unjust Actions (tho' he is assur'd they will never be discover'd) as he is to prevent open Violence: He will not de­fame, back-bite, or so much as speak an evil word against his Neighbour (tho' he [Page 71]is Morally assur'd it will never come to his ears:) Nay, he will not harbour the least wicked Thought against God, or in­jurious Intent against his Brother; be­cause he believes that God, who takes no­tice of all his Thoughts, Words, and A­ctions, will one day call him to an Account for them, Matth. 16.27. and either reward or punish him according to his Deeds.

3. That Man who has the Power of Godliness, yields an uniform and universal Obedience to all God's Laws; he has the same Reason for obeying one Precept, which he has for observing the rest; and therefore doth not think, that his perfor­mance of any one part of his Duty, will attone for the neglect of the other. He doth not take up with the more easie Duties of Religion, or avoid only such Vi­ces, as are burthensome, and unaccepta­ble to him, but he performs whatsoever God has Commanded him, how contrary soever to his temporal Interests, and cor­rupt Inclinations: Heb. 12.1. He forsakes every evil way, and lays aside every weight, and has respect unto all God's Commandments. Luk. 1.6. He doth not endeavour to reconcile God with Mammon, or by being nice and exact in performing some of God's Commands, to make amends, for the breach of the rest; but he gives himself up to obey God, with­out [Page 72]any manner of Exception or Reserve, and endeavours to serve him with all his Soul, with all his Heart, and with all his Strength. 'Tis true, a good Man may be guilty of some Sins: The weakness of our Nature is such, Prov. 24.16. That the most just Man falls seven times a day: But tho' he falls, yet he quickly rises again, by a sincere and hearty Repentance: He sets a Watch over himself and resolves to be more care­ful for the future: He doth not willfully and obstinately go on in his Sins; but he is sorry for them, he Prays and strives a­gainst them, and by degrees he gets the Victory over them.

4. He who has the Power of Godliness is Religious through the whole Course of his Life, he doth not only repent of his Sins, and obey the Law of God at some certain Times and Seasons, but his whole Life is regular and uniform, and he main­tains the same steady Course of Piety and Devotion. Many there are who are very Religious and Devout at some times, but then they let the Reins loose at others, and think by a strict Observation of some Du­ties to make amends for those gross Mis­carriages, they allow themselves in all the rest of their Lives: But the truly Religi­ous Man perseveres to the end, in Practise of Piety and Holiness: He is not indeed [Page 73]always equally zealous and fervent, he doth not always worship God with the same Ardency of Affections, nor is he al­ways wrought up to the same pitch of Devotion: But when he is at the lowest Ebb; he endeavours to quicken and raise his Affections, he begs of God to enflame his Heart with a Coal from the Altar, and cannot rest satisfied till the Light of God's Countenance shines in upon his Soul, and he is in some measure assur'd of God's Fa­vour and Good-will towards him.

These are the four Marks by which we may certainly discover (if we will but bring our selves to the Tryal) whether we have the Power of Godliness, or the Form only. I come now

Fourthly, To shew, How far we must turn away from such Persons, as have only the Form, but not the Power of Godliness. And,

• I. We must Examine their Doctrine.
• II. Detest their evil Examples.
• III. Avoid their Company.

I. We must Examine their Doctrine and the Ends of it; St. Paul gives us a hint of both; Now I beseech you, Brethren, Rom. 16.17, 18. mark them, which cause Divisions and Offences (there's their Doctrine) contrary to what they [Page 74]have heard, and avoid them: for they that are such, serve not our Lord Jesus Christ (here are their Ends and Designs) but their own Bellies; and by good Words and fair Speeches, deceive the hearts of the Sim­ple. Whatever Doctrines have a shew of seeming Holiness and Piety, and yet by probable Consequence tend to promote a­ny evil and wicked Designs, ought not to be receiv'd, till try'd by the Touch-stone of God's word, and are found exactly conformable to the Holy Scripture.

II. We must detest their evil Examples; for this is an absolute and certain Rule; that unless we dislike their evil Practices, and alienate our Affections from them; we shall write after the same Copy: Our Life will be according to our liking, and therefore we must hate and detest their Hypocrisie, though we love the Men; we must abhor the Uglyness of their Vice, tho' we bear no ill will to their Persons. In this sense we must hate them right sore, and with a perfect hatred, Psal. 139.22. even as though they were our Enemies.

III. We must avoid their Company, and this is the literal meaning of the Text. From such turn away. It was a subtil, though a wicked Policy of Jeroboam, to set up two golden Calves, the one at Dan, the other at Beth [...]el, that he might detain his [Page 75]People at home; least going up to Jeru­salem, and conversing with the Subjects of Rehoboam, they should contract a Friend­ship and Familiarity with them, and be perswaded to return to their Obedience. He knew how much Company, and Con­versation wins upon Mens Affections; and that Society and Familiarity has by de­grees wrought out, what the most per­swasive Rhetorick, could never accomplish. Be ye not therefore unequally yoked (says the Apostle) for what fellowship hath righ­teousness with unrighteousness, &c. 2 Cor. 6.14, 16. Where­fore come ye out from among them, and be ye separate (saith the Lord) and touch not the unclean thing, and I will receive you. But this is the Rock upon which too many split; they first look upon all other Men, as common and unclean (who in Truth are much better than them­selves) and then not only avoid their Conversation, but conclude that they are not to be treated by the Rules of com­mon Honesty: And thus by straining the String too high, make it Jar, and spoil all the Harmony and Consort.

And therefore I shall more particularly set out the Bounds, and Limitations of this Precept, and consider how far we must turn away from such Men; as have the [Page 76] Form, but not the Power of Godliness. And first, We are not hereby engag'd to quit our particular Engagements; or to separate our selves from our Friends, and near Relations: For the Servant is ty'd to his Master, the Child to his Pa­rent, the Husband and Wife to each other; and no Pretence of greater Sanctity and Purity is sufficient to excuse them from the performance of their Duty. Nay, we must not so turn away from any Man, as to refuse doing good and charitable Offi­ces, either to his Soul or Body: But ra­ther imitate the Example of our Heaven­ly Father, Matth. 5.45. Who makes his sun to shine, and his rain to descend on the just and the un­just.T [...] more wicked any Man is, and the more infected with the Leprosie of Sin, the more need he has of a Physician. If therefore we see a Man, who has the Form, but not the Power of Godliness; let us omit no opportunity of reclaiming him, from the Evil of his ways, let us assist him with seasonable Counsel and Advice, and do him all the good Turns that lie in our way, remembring that ex­cellent Saying of a Heathen Homo sum, humani nihil à me alienum puto; I my self am but a Man, and therefore no Af­fliction can happen to any one, but I bear my part in it: But let us not contract [Page 77]a Familiarity with a vicious or heretical Person, let us not lay such an one in our Bosoms, or make him our particular Friend, but keep such a strict Guard over our selves, and be so cautious in our Dealings with him, that we may receive no Pre­judice by his evil Example. We must treat him as we usually do those, who are sick of an infectious Disease; furnish him with those things he wants, Administer to all his pressing Necessities: But we are not oblig'd to converse frequently with him, or to expose our selves to the Danger, of catching that Distemper under which he labours, such a Familiarity as this 'tis our Duty to avoid. Psal. 1.1. Blessed is the man (says David) that walketh not in the counsel of the ungodly, nor standeth in the way of sin­ners, nor sitteth in the seat of the scornful. And in another place. I have not dwelt with vain persons: Psal. 43.4. neither will I have fellowship with the deceitful. I have hated the Con­gregation of the wicked: and will not sit among the ungodly. I will wash my hands in innocency O Lord, and so will I compass thine Altar. And when ever the Duties of our Callings oblige us to frequent their Company; we must say (with the Psal­mist) Wo is me that I dwell in Mesech, Psal. 120.5. and take up my Habitation in the tents of Kedar.

In short let us observe these three Rules,

1. Let us imitate them in good things. The Form of Godliness, the outward Pro­fession of Religion, is highly necessary and Praise-worthy. Let us therefore imitate them in this. Nay, Let us go beyond them in a constant attendance on the pub­lick Duties of Religion, in the Devotion of our Prayers, the Solemnity of our Fasts, the becoming Decency of our Wor­ship; and in avoiding all such Sins, as are not only heinous Offences against God, but scandalous amongst Men, and uneasie to modest and vertuous Conver­sation. Let that Face and outside of Re­ligion which they put on, incite in us a Holy Emulation, to outdo them in their own Art: For good is still the same in whatsoever Subject 'tis found; we have no Reason to refrain from good Works, because a Papist hopes to merit by them: I'll learn from a Turk to die for my Reli­gion, and to search the Scriptures from a Jew. Our Saviour makes the unjust Ste­ward's Wisdom a Pattern for his Disciples. The Ox and the Ass are made use of to teach Men Gratitude, and the Pismire Wisdom. Nay, we may learn Diligence, and Care of our eternal Salvation from the Devil himself, Who compasseth the whole [Page 79]Earth, 1 Pet. 5.8. and walketh about like a roaring Lyon, seeking whom he may devour.

2. Let us bear with them in things in­different, following after those things which make for Peace, and where we lawfully and with a good Conscience may, becom­ing all things to all men, Zech. 8.19. that we may save some. In short, we must love both Truth and Peace, (i. e.) both of them in Conjun­ction one with the other. We must so love Peace, as not to lose Truth, in mat­ters substantial: And so love Truth, as not to break Peace in matters indifferent.

Lastly, Let us turn away and avoid, only that which is evil in them; this is of the same Import with that Caveat which our Saviour gave to his Disciples, against the Scribes and Pharisees. To be­ware of their Leven (i. e.) all that is sour and infectious, which will spread the Con­tagion, and propagate the mischief. Let us distinguish the good from the bad, the light from the darkness; Let the one be call'd day, and the other night; Let the one be imitated, and the other a­voided. Eph. 5.11. Let only the unfruitful works of darkness be rejected: But let us welcome the Light, and embrace Love, and imi­tate the good, where-ever we meet with them: And if we do so, then Mercy and Truth shall meet together, Righteousness and [Page 80]Peace shall kiss each other. Truth shall flou­rish out of the Earth, and Righteousness shall look down from Heaven: Yea, the Lord shall shew Loving-kindness, for his Salvation is nigh unto them that fear him, that Glory may be in our Land. Amen.

THE Proverbs of Solomon are a Col­lection of wise Sentences and Apo­phthegms, grounded upon the long Obser­vation, and ripe Experience of one of the most Potent Princes, and wisest of Men: And since Proverbs in general are observ'd to contain the Wisdom of all Nations, therefore we may reasonably expect to find a rich Treasure of Divine Truths, in those of which Solomon was the Author, or else by Collection made his own. All the Books of the Old Testament may well be compar'd to a fruitful Soil, but [Page 82]this of the Proverbs abounds with a more rich Vein, and is of the greater Use, be­cause it contains Precepts accommodated to all the Necessities of humane Life; for the most part they have no coherence, but are set down just as they came to the Mind of the inspired Author. The Verse which I have read to you, is of the nearest Im­portance, and shews us the prudent use which a wise Man makes of a friendly Reproof; and what great advantages he reaps by it. Reprove one that hath understanding, and he will understand know­ledge (i. e.) 'tis a Sign of a Wise, a Good, and an understanding Man to take Reproof patiently and thankfully, to give an at­tentive Ear to it, to be very quick-sight­ed in discovering his own Faults, when they are laid open to him, and very diligent and industrious in reforming himself. Reprove one that hath understanding, Psal. 55.32. and he will understand Knowledge. From which words I shall shew,

I. The Excellent use which a wise Man makes of a friendly Reproof.

II. The great Difficulty of performing this friendly Office.

III. I shall lay down some Motives to engages us to set about it: And,

IV. Give some Rules and Directions, for a right Management of our selves, in the Execution of it.

And first of the excellent Use which a wise Man makes of a friendly Reproof. Prov. 25.12. As an Ear-ring of Gold, and an Ornament of fine Gold, so is a wise Reprover upon an obedient Ear, which is thus Paraphras'd by a Right Re­verend Father of our Church. ‘A good Man will not think himself reproach'd, but rather oblig'd by a prudent Reproof, which meeting with an attentive, con­sidering, and patient Mind, makes a Man take it so kindly; that he esteems him who bestows it, as much as if he had hung a Jewel of Gold, or put the richest Or­nament about his Neck.’ There is no­thing harder to find than a true Friend; and he is the truest and best Friend, who will most impartially Reprove us for our Faults, shew us the Errors of our Lives, discover to us those Rocks on which we split, and faithfully tell us when we do amiss; and therefore this is one way of making a Friend of an inveterate Enemy, by taking notice what fault or weakness he upbraids us most with, and accuses us of; and thus by coming to the knowledge of our Errors, we take the first step to­wards the Amendment and Reformation [Page 84]of them: And if Reproof is so useful from an Enemy, how much more beneficial may it be made from a Friend? Who will both inform us when we go astray, and set us in the right Path; who will con­ceal our Faults from other Men, and yet impartially expose them to our own View; who knows first how to Lance and lay o­pen the Sore, and then to apply a fit Reme­dy to it. Certainly he who has got such a Friend, is possess'd of an inestimable Treasure, and there is requir'd only an understanding Mind, and a sanctify'd Heart, to make him capable to receive Be­nefit by his Advice. But alas! For the most part Self-conceit is so prevalent in us, that we doat even upon our Blemishes and Imperfections, because our own; we fall in Love with our own Pictures, tho' never so deform'd and ugly, and there is no rea­dier and surer way to disoblige us, than by performing the most friendly Office in the World, the giving us a faithful Glass to behold our selves in, and setting our Actions in a true Light: This seems to be such an Act of Superiority, as few Men can admit of; for tho' we must give the Pre-heminence to others in Riches, and Power, and the Gifts of Fortune; yet few Men are willing to believe, any one is more Wise, Prudent, and Discreet, than themselves. And therefore,

II. It must needs be a very difficult Task to perform this kind and friendly Office, and that in Respect either,

1. Of the Reprover, or 2. Of the Person who is to be reproved. And first I shall consider the Difficulty of it with Respect to the Reprover. For,

1. A Wise and good Man (and such Persons are only fit to Reprove others) is for the most part too modest to reprove other Men. Either he has too low and mean Opinion of himself and his perfor­mances, or else he is desirous to keep at home, and finds that a right Manage­ment of his own Actions, is a full Em­ploy sufficient to take up all his time and thoughts; he is not willing to intermed­dle with other Mens Concerns, or to in­trude himself into Business which doth not belong to him: Or he is sensible, that he himself is guilty of many Miscarriages; and the Reflection on his own Infirmities, with-holds him from Reproving the Fai­lures of other Men, who (as he is apt to think) are better than himself. 2. A good Man is apt to Err on the Charitable side, he is with Difficulty perswaded to believe ill of his Neighbour, tho' the Crime which is charg'd upon him, is apparently and no­toriously true. Charity will find out ma­ny Excuses, turn the best side of things, [Page 86]and make the most candid Representation of his Neighbour's Actions they will bear, and in this Sence at least, 1 Eph. 4.8. Covers a multi­tude of sins. 3. A good Man is apt to be too timorous: A mild and humble temper of Mind makes him fearful of disobliging those with whom he maintains a fair Cor­respondence, and to whom probably he may have been beholding for many good Offices, and for these and such like Rea­sons he may be very averse, and back­ward to the performance of this Duty; tho' it must be confess'd, he is much to blame for being so: For Difficulty is so far from being a just Excuse for the non-perfor­mance of our Duty, that it is the best Ar­gument can be made use of, to perswade us to set about it more manfully and cou­rageously. Thou knewest that I was an au­stere man (said the Lord to his idle and unprofitable Servant) taking up that I laid not down, Luk. 19.22. and reaping that I did not sow: Wherefore then gavest thou not my Money into the Bank; (i. e.) Since nothing but a diligent and vigorous Endeavour to serve God, will enable us to perform our Duty; therefore we ought to employ all our Strength and Industry, turn every stone, use all just and likely means, which will yield us any help and assistance: And so much the rather, because the Difficulty [Page 87]of performing this Duty will appear still greater, by considering,

2. The Person who is to be Reprov'd. For we must not alway expect to meet with a kind and favourable Acceptance of what we Design for the good of our Neigh­bour. Many Men are like those Swine mentioned in the Gospel, if we throw the Pearls of good Advice before them, they will be so far from thinking themselves beholding to us, for this our kind and cha­ritable Office, That they will turn again and rent us. Matth. 7.6. We must expect to lose their good Opinion and Friendship, and that they will become our Enemies, because we tell them the Truth. For,

1. We shall find that some Men think themselves too great to be Reprov'd. They are indeed conscious of their own Failings, they know that they are guilty of many scandalous Crimes, and gross Immorali­ties; but yet they Fansie that they may live, without any manner of Restraint, because they are above the common Rank and Level of Mankind: They have Plen­ty of all the good things of this World, sufficient to maintain them in Pomp and Grandeur, without a servile Dependance on any one; and therefore they look upon it as an Intrenchment on their Pri­vilege, to be call'd to an Account for [Page 88]their Words or Actions, or to be Reprov'd for their evil Deeds, tho' with never so much Prudence and Discretion, Mildness and Submission. What is more frequent, than for Men of plentiful Fortunes, to lavish out those good Gifts of God's Pro­vidence) of which they are only the Ste­wards and Trustees) in Rioting and Drun­kenness, Chambring and Wantonness, on this false Supposition, That they may do what they please, with what they (thro' mistake) call their own? How many are there that fill all places, where they come with Oaths and Execrations, and the blas­phemous Abuse of God's most holy Name, and yet would look upon it as a great piece of Rudeness, Ill-breeding, and an intolerable Affront, should any one re­prove them for so doing?

2. Others there are, and those of all Ranks and Degrees, who think themselves too good to be Reprov'd. There are too many who are so puff'd up with a Phari­saical Opinion of their own Righteousness, that they make their own Words and A­ctions, the Standard whereby they try all Religion and Vertue; they first lay it down for a Rule, that that Church or Par­ty of which they are Members, is the on­ly true one upon Earth, they Fansie them­selves the only Elect of God, and Favou­rites [Page 89]of Heaven, and then make this false and dangerous Inference, That they can neither think, nor Act amiss; for since they are the Elect, and precious in whom God sees no sin, therefore 'tis high In­justice for any one else to take any notice of their Miscarriages. To how little Pur­pose would it be to reprove a Man, that is so full of his own Righteousness, that he thinks he has attain'd unto Perfection, and is so pufft up with the Contemplation of his own Performances, that he aspires to Works of Supererogation; for to be so humble, as to disclaim any Pretence to merit, and to be truly sensible of our own Wants, is a Qualification absolutely necessary to render a Man capable of re­ceiving benefit by good Advice.

And Lastly, most Men are too Wise to be reproved. Self-conceit is so natural and graceful a Vice, that all Men are more or less given to it, Prov. 3.5. we are all apt to lean too much to our own Ʋnderstandings; and to esteem those Opinions false, and those Practices ridiculous, which do not exactly fall in with our Pre-conceptions, till by use they are render'd Customary and Familiar to us: we have a kindness for every thing, which carries our own Badge upon it, or has any Relation to us, and are fond of the Off-spring, either of our Minds or Bodies, tho' never so much deform'd. With what [Page 90]Extenuating Circumstances do we cloath our darling Vices, so that they may ap­pear, if not like Vertues, yet more veni­al and excusable? Reprove the Covetous Man for his Avarice, and he will tell you, you are mistaken, that he is only laying up against a rainy Day, and wisely pro­vident against future Contingences; and what you call Sordidness is only Foresight and Frugality. Admonish the Prodigal and tell him, that he will soon squander a­way, what his more frugal Ancestors took so much Care to rake together, and he will smile upon you, and make you this An­swer, that he hates to be sneaking and niggardly; and what you term Profuseness and Luxury, he mis-calls Liberality. You will find it a difficult Matter to perswade the Superstitious, that Religion doth not consist in splendid shews or ritual Perfor­mances: Or the blind Zealot, that whilst he destroys his Brother, he doth not do God good Service: Or the giddy Enthusiast, that his tongue is not touch'd with a Coal from the Altar. Mankind are generally wedded to their own Opinions, and Pra­ctices, and are more influenc'd by Educa­tion and Custom, than Reason; so that tho' they are convinc'd they are in the wrong, yet it goes against the Grain to confess, and acknowledge their Error. For Wis­dom [Page 91]and Knowledge is the distinguishing Character of Mankind, that which renders one Man more excellent than another, and by consequence gives the Superiority; for whoever is mistaken must acknowledge, his defect in Wisdom or Prudence, at least as to that Particular, and that he was in some measure a Fool, which is the greatest Reproach and Imputation can be cast up­on a Man. For tho' 'tis the necessary con­sequence of the Fall of our first Parents, and the Weakness and Corruption of our Natures, that amidst the hurry of world­ly Business, and the many Emergencies of humane Life, the best and wisest Man in the World is frequently guilty of Fol­lies and Over-sights; yet we shall find few Men willing to acknowledge it, and 'tis Grace alone which by rendring us truly humble, can make us sensible of our mi­serable and indigent Condition, Rev. 3.17. and how poor, and blind, and naked we are. These are the Difficulties which must be encoun­tr'd withal, by that Man who under­takes to Reprove his Neighbour, which would be sufficient to discourage any wise Man from venturing upon this Province, were he influenc'd only by prudential Principles, and temporal Inducements; but since God, has made it the Duty of every good Man, we may be assur'd,

III. That he has given us sufficient Mo­tives to go thro' with it, and Encourage­ments to perform it; which are such as these. Consider,

1. That much Glory will accrue to God by a faithful Discharge of this Duty.

2. Much Good-will redound to our Neighbour.

3. We our selves shall reap much Bene­fit thereby.

4. We shall avoid those Mischiefs which the neglect of this Duty will certainly bring upon us.

1. By a faithful Discharge of this Du­ty we shall bring much Glory to God; by encouraging Vertue and Goodness, and preventing a multitude of Sins; for the best way to keep out that Deluge of A­theism and Profaneness, Looseness and De­bauchery, which of late years is broke in upon us, and is like to be our Ruine, is vigorously and courageously to oppose our selves against the Stream, and by shewing our open Detestation and Abhorrence of it, if possible, to stem the Tide of pre­vailing Vice. At such a time as this, when the Calamity is grown Publick, there is no standing Neuter, he that is not active and zealous in this Matter, and [Page 93]doth not use his utmost Endeavours to dis­courage Vice and Profaneness, is to be deem'd a Rebel and Traytor against Ver­tue and Religion. For when Men who profess, that they believe the Gospel of our Saviour Christ, and expect Salvation thro' his Merits, shall sit still and hear the Ho­ly Scripture made the Subject of the Jests and Drollery of prophane Men, his Go­spel ridicul'd, his holy Name dishonoured, and not be mov'd, and transported against such blasphemous Discourse, when they shall shew no open Abhorrence and Dete­station at unjust, unrighteous, or wicked Actions; they give these impious Wret­ches too much Reason to believe, that tho' they make Profession of Religion with their Mouths, yet they are such Fools, Psal. 10.1. as to say in their hearts There is no God, and that they have as little true Sense and Reverence for a supream Being, as themselves. For what generous Man can be contented to sit still, and hear his best Friend reproach'd, and spoken ill off? What dutiful Son can endure, that any Aspersions should be cast upon his Fa­ther, that his Words and Actions should be ridicul'd, without taking notice of, and resenting the Affront? much more Rea­son have we to be zealous, when we hear prophane Wretches set their mouths against [Page 94]Heaven, and blaspheme the God that made them, and with one Breath of his Dis­pleasure, can reduce them into nothing, or into a Condition worse than nothing. If good Men would resent this Dishonour done to God, and Reprove those who are guilty of it, Men might be privately wick­ed, but they durst not be so publickly Prophane; there might be many ill Men, but there would be very few ill Exam­ples; Vice would be out of Countenance, and be depriv'd of its keenest Weapon, and most prevailing Argument, Fashiona­bleness and Imitation; Dan. 12.3. and if those who turn many to Righteousness, shall shine as the Stars of the Firmament, certainly those who hinder and prevent others from being wicked, shall not miss of a due Reward.

2. Our Neighbour would receive much Benefit by a friendly Admonition. For tho' at first Reproof will be unwelcome and troublesome, and he may be rather enrag'd than amended by it; yet by de­grees a gentle Reproof will make its way, and Gain upon him, and if ever he comes to be reform'd, he will reap the Benefit of it, Peace of Conscience, and Quiet of Mind in this Life, and everlasting Happi­ness in the Life to come. And who can be justly sensible, what inestimable benefits he confers upon his Neighbour, and what ap­parent [Page 95]Danger, he delivers him from, by be­ing instrumental in his Reformation, and yet think any Pains too great to bring about this excellent Work? For shall wicked Men take more Pains to pervert and ruin the Souls of Men, then good Men shall to save them alive? Shall the Drunkard and Las­civious Person be more diligent to draw others into the same excess of Riot, than the Chaste and Temperate, are to reclaim them from those Vices? This would be to Dishonour our Christian Profession, and publickly to own, that the Devil has more faithful Servants than our great Lord and Master. Let us therefore follow the Ex­ample of the blessed Jesus, who made it his chief Business to reprove the World of sin, of Righteousness, and Judgment; John 16.8. he came upon this Errand, liv'd a Laborious Life, and dy'd a painful and ignominious Death, for this very End, that he might turn Sinners from the evil of their ways, and promote Vertue and Piety in the World. To Reprove our Neighbour is therefore the highest Instance of Charity, since hereby we design him the greatest good Imaginable, the Happiness both of Body and Soul. And this we should be the rather prevail'd upon to attempt; since,

3. By Reproving others we may reap much Benefit and Advantage by it our selves.

First, hereby we shall provide our selves a Friend to do the samekind Office for us. For most Men are apt to recriminate, and when they are touch'd to the quick themselves, they think to extenuate their Crimes, by finding fault with those who Reprov'd them, and since we are all weak and in­firm Creatures, and subject to the like Pas­sions with other Men, a most excellent use may be made of such Recriminations: We may hence discover our most secret Faults, and form an effectual Motive to amend them. For, 2. It will make us asham'd to be guilty of those Sins, which we Reprove in another; and the Consi­deration that his Eye is upon us, will make us more wary in our Carriage to­wards him, and more exact in the Govern­ment of our Lives and Conversations. Thou that teachest another (says the Apo­stle) teachest thou not thy self; Rom. 2.21. thou that preachest a Man should not steal, dost thou steal; thou that sayest a Man should not com­mit Adultery, dost thou commit Adultery, thou that abhorrest Idols, dost thou commit Sacrilege? 3. We shall Entitle our selves to a blessed Reward, He that saith to the Wicked Thou art Righteous, shall the people Curse, Prov. 24.24, 25. Nations shall abhor him: but to them that rebuke him shall be delight, and a good Blessing shall come upon him.

Lastly, We shall hereby avoid those Mischiefs which the neglect of this Duty will certainly bring upon us. For if we do not admonish our Neighbour, when we see him commit any grievous and pre­sumptuous Sin, we our selves are Parta­kers in his Guilt, and shall be accountable for it before God. Have no fellowship with the unfruitful works of darkness, Eph. 5.11. but rather reprove them. And not to Reprove them will be accounted, to have fellowship with them. These are such weighty Con­siderations, and powerful Motives, as one would think should encourage every one to the Practice of this Duty, tho' never so Difficult. But since it requires not on­ly Courage and Ability, but also a great measure of Prudence and Circumspection to perform it aright, I shall in the

IV. and Last place, lay down some Directions for a due and prudential Exe­cution of it.

1. Propose to your self a good End in Reproving others.

2. Have certain Knowledge of the Of­fence.

3. Endeavour to avoid that Fault your self, you reprove in others.

4. Use the most inoffensive Words, and do it after the mildest manner imaginable.

5. Observe such due Circumstances of Time and Place; as your Christian Pru­dence shall direct.

1. Be sure to propose to your self a good End in reproving others. Which must be the Benefit and Amendment of the Per­son to be reproved. For if it appears, that the Reason why you reprove him, is to vent your own Passion, or to give way to the Resentments of your own Mind, the Person reprov'd, will reap very little Benefit by it; he will look upon it as a per­sonal Quarrel, proceeding from the Ill-will of his Adversary, and rather seek a way how he may retaliate the Injury (as he calls it) than look into his own Breast, and amend his Fault. 'Tis the first step to a Cure, to have a good Opinion of our Physician, which will incline us to follow his Advice, and make a due Application of his Prescriptions: For 'tis not the Ex­cellency of a Medicine, without a proper and timely Application of it, can make it effectual. If therefore we desire our Reproof should take place, we must be sure so to manage it, that the Person ad­monished, may look upon it as an Effect of our Love and Good-will, our sincere [Page 99]Desire to promote his Interest, rather than of any Advantage, we may propose to our selves by it, or the gratifying a peevish and querulous Humour.

2. Let us be sure to have certain Know­ledge of the Offence, before we take up­on us to Reprove any one. An uncertain Rumor or common Fame (which is to fre­quently a common Lyar) is not a suffici­ent ground of Reproof, much less a ground­less Surmise, or wide Conjecture: But we must be morally certain of the Offence, and either Witnesses of it our selves, or else we must have such plain Evidence for it, (tho' not ocular Demonstration) as no reaso­nable Man can call in Question, before we believe an ill Report of our Neighbour. To yield a ready and willing Ear to Defa­mation and Tale-bearing, shews that ei­ther we are very Ill-natur'd our selves, or else very Credulous; that we want the most excellent of all Christian Vertues, which is the very Life and Soul of Christianity, I mean Love and Charity to our Neigh­bour, which as the Apostle tells us, Is not easily provok'd, thinketh no evil, 1 Cor. 13.4, 5, 6. beareth all things, believeth all things, hopeth all things, endureth all things; (i. e.) believeth and hopeth the best of every thing, and every Man. And this is a Grace so Essential to Christianity, that [Page 100]whosoever is destitute of it, may make what Pretences he pleases to Purity, Holi­ness, and Perfection, but he is in the low­est Form of Christ's School, and igno­rant of the first Rudiments of true Re­ligion.

3. Be sure you your self are not guil­ty of that Fault, Psal. 141.5. which you Reprove in others. Let the Righteous smite me, it shall be a kindness, and let him reprove me, it shall be an excellent Oil, which shall not break my head. For though 'tis the Wis­dom and Duty of every good Christian, to suffer the Word of Exhortation and Re­proof, tho' from the worst Man, and his most inveterate Enemy: Yet for the most part it so falls out, that the Reproof of those Men, who are notoriously guilty of the same Crime, makes very little Impression up­on us; we can hardly believe them in earn­est, who blame us for the doing those things which they recommend by their own Ex­amples; and we are very apt to conclude, that the Reason why they cry down the Vice, is that they may engross the Pra­ctice of it to themselves. But when a Man of known Vertue and Probity, takes upon him to Reprove, his Admonitions earty weight and Authority along with them; the Reverence which is paid to his Person, sets an edge upon his Reproofs, [Page 101]and he doth not so much request, as com­mand a Reformation.

4. In Reproving we must use the most inoffensive words, and do it after the mild­est manner imaginable. Brethren, Gal. 6.1. (says the Apostle) if any Man be overtaken in a fault, you that are spiritual restore such an one in the spirit of Meekness, considering thy self least thou also be tempted. If his Offence proceed either from weakness, or inadvertency, from mistake, or the frailty of humane Nature; the Oyl of Pity and Compassion, a mild and friendly Admo­nition will sink deeper into his Mind, and sooner heal the wound, than a more rough and churlish Medicine. There is indeed a time when we must use the Caustick, and the Corrosive, when we meet with a da­ring and insolent Offender: At such a time as this to be cold or lukewarm is to give up the Cause of God, and to encourage Men in their wicked doings. We must shew our selves Zealous, for the Law of our God, and the Good and Welfare of our Brother: But then we must take Care that this Zeal be according to knowledge, Rom. 10.2. That it be moderated and temper'd with true Christian Prudence.

5. And Lastly, we ought to observe such due Circumstances of time, and place, &c. as our Christian Prudence shall direct, and [Page 102]right Reason dictate to us. 'Tis the Observa­tion of Men conversant in Business, that the Success of our Undertakings depends much on our right timing of them, and in no­thing more than in Administring Reproof. God came to Adam in the cool of the day, and the best time to advise a Man, is when he is Sedate and Calm, and at leisure to consider of the Counsel we give him. Every Man has his mollia tempora fandi; Seasons when he is willing and dispos'd to receive an Impression, and the way to make our Advice successful and profitable to him, is to lay hold on these Opportu­nities, for as Solomon well observes, A word spoken in due season, Prov. 15.23. how good is it? it is like Apples of Gold in Pictures of Sil­ver. There must be also regard had to the place, for the more private our Re­proof is, it is for the most part the bet­ter. Matth. 18 15. If thy brother trespass against thee, tell him his fault between thee and him alone. Publick Correption is then only necessa­ry, when others are to be warn'd to leave the same Sin, and avoid the same Snare. Neither are all Persons to be treated after the same manner: Inferiours must be ve­ry careful how they behave themselves towards their Superiours and Governours; Is it fit to say to a King, Job 34.18. thou art wicked? and to Princes, ye are ungodly? Great Care [Page 103]must be had, least what we think Zeal for God, and the Good of our Neighbour, should be justly interpreted Sawsiness and and Presumption: And therefore, when Na­than was sent by God himself to Reprove David, he doth it after the most modest and submissive manner; by represent­ing his Case to him in a Parable, and decently veiling his Reproof under the name of another Man. With our Equals and Inferiours, we may use greater Liber­ty and Freedom, only taking Care, that whilst we reprove the Vice we do not shew any distaste to the Person.

Many more Rules might be given, but in this, as in such like Cases, much is to be left to Christian Prudence; and he who carefully observes the first Rule I laid down (with which I shall also conclude) can­not do very much amiss. Which is, That we make the Glory of God, and the good of our Neighbour, the End and Aim of our Reproof, as well as of our other Acti­ons.

'TIS agreed on by the whole Cur­rent of Interpreters, that the in­spir'd Pen-man of this Psalm, sets forth the Kingdom of the Messiah, and the bles­sed Effects of it, the Conversion of the Jews, and the Salvation of all Nations; and hereby shews us not only how God was worship'd under the Law, but points out to us how he expects to be worship'd under the Gospel. The beginning of this Psalm contains an Exhortation to all the People of the World, as well Heathens as Jews, to praise God for that wonderful Blessing, of sending a Saviour to preach [Page 105]the Gospel unto them, and revealing the Doctrine of Remission of Sins; and there­fore he commands his Worshippers, To de­clare his Glory among the Heathen, and his wonders among all the People, that all the Earth should sing unto the Lord, and that they should shew forth his Salvation from day to day, so that their Praise might be as extensive as his Benefits, and in some measure bear Proportion with his Blessings, which were to be shed upon all the Nations of the world, and to continue for ever, Ver. 1, 2, 3. In the following Verses he infor­ces this Duty of praising God, by some Arguments drawn from the Consideration of his glorious and wonderful Attributes; his Majesty, Glory, Power, and Wisdom; which were after an extraordinary man­ner display'd and manifested in the Incar­nation of our Blessed Saviour, and from thence he concludes, Ver. 7, 8, 9. That it was the Duty of all Men to frequent the place of God's Publick Worship, to Prostrate themselves before him, and to admire, reverence, and adore his Holy Name. Honour and Majesty are before him: Strength and Beauty are in his San­ctuary: Give unto the Lord Glory and Strength, give unto the Lord the Glory due unto his name, bring an Offering, and come into his Courts: And having in these [Page 106]words describ'd the Worship of God, after the manner of worshipping him under the Law, by approaching his Temple, and bringing a Sacrifice; in the words of the Text he explains himself, that he doth not mean that these Sacrifices should conti­nue under the Gospel, and that those who liv'd under the Reign and Kingdom of the Messiah, should worship as the Jews did, but that it would be their Duty to worship God in the Beauty of Holiness, (i. e.) with such a pure and devout Frame of Mind, such suitable Affections, such becoming, decent, and orderly Behaviour, as were typify'd and denoted to them by the Rites and Ce­remonies of the Jewish Law. O Worship the Lord in the Beauty of Holiness.

In which words we have these two plain Lessons taught us.

I. That all Christians are oblig'd fre­quently to meet together for the Publick Worship of God.

II. That the Publick Worship of God, ought to be perform'd in the most decent and solemn manner imaginable.

1. That all Christians are oblig'd fre­quently to meet together for the perfor­mance of God's Publick Worship. By Worship I mean, that immediate Worship, [Page 107]which is offer'd up to God in his Sanctua­ry, that Publick Acknowledgment of his Government, and Soveraignty over us, by the performance of those Duties, which are enjoyn'd us in the first Table, such as are praying to him, magnifying his Ho­ly Name, hearing his Word, and receiving his Sacraments; which Duties are in a peculiar manner call'd the Worship of God, because they have God for their im­mediate Object, they are address'd to him, and terminate in him: The Will of God is the Reason why they are perform'd, and his Honour and Glory ought to be the ultimate End of the performance of them. So that the Worship here meant may be defin'd, that religious Adoration which is offer'd up unto God, in the Pub­lick Assemblies of Christians. The Com­mand of worshipping God in the Text, was Originally given to the Jews; but hereby was denoted and typify'd to us, that more pure and spiritual Worship, which was to succeed that of the Jews, and was to be offer'd up unto God under the Gospel. For there is a rich Vein of Gospel Truths, which runs through the Old Testament, and particularly the Book of the Psalms, of which one of the Princi­pal is this Command of Worshipping God in Publick, which is as obliging to us [Page 108]Christians, as ever it was to the Jews. As may be made appear from these fol­lowing Considerations.

1. Because God has instituted and com­manded this sort of Worship: 'Tis not only a branch of the Law of Nature, but also a Principal part of instituted and re­veal'd Religion. The Light of Nature will teach us, that there is one first Cause of all things, who contains in himself all those Perfections, in the most eminent De­gree, which he is pleas'd to communicate to inferiour Beings, and is infinitely more excellent, than the Workmanship of his own hands: And since 'tis natural for us to proportion our Esteem and Veneration of things, according to that Worth and Dignity we apprehend to be in them, it will from hence follow, that the Con­templation of these infinite Perfections, will require and ought to raise, our Praise and Adoration. For we receive all that we have from him, and therefore we ought in the most solemn manner imaginable, to return him the Praise and Glory due unto his Holy Name: So that whether we con­template the Excellencies of the Divine Nature in the general, or the Effects of his Goodness deriv'd down to us in particular; either of them will afford sufficient Mo­tives, to oblige us to frequent the Pub­lick [Page 109]Worship of God. For to what end can we imagine our reasonable Soul is plac'd in us? Why were our Bodies enlightned with this Ray of Divinity? But that we might be in a Capacity of considering, and contemplating the wonderful works of God's Creation and Providence. To what end have we a Power given us of communicating our Thoughts one to ano­ther, but that we might joyn together in celebrating the Praises of our great Crea­tor? And 'tis for this Reason, that the Psalmist calls the Tongue man's Glory; Psal. 57.8. because the first and chief End of our Speech, was to Praise and Glorifie God. From these and such like Reflections, the generality of Vertuous and thinking Men, have given their Assent to this Truth; That the Publick Worship of God is abso­lutely necessary, and our indispensible Duty: And therefore how wide soever Men of different Perswasions are, from one another in their Way and Manner of wor­shipping God (which proceeds from their different Notions of the Perfections of God) yet all Religions in the World centre and agree in this common Truth, and Principle, that the Worship of God ought to be Publick and Solemn.

Publick Worship therefore is the Di­ctate of Nature, a Precept of universal and [Page 110]eternal Obligation: But besides 'tis our declar'd Duty by positive Institution. The Jews we know had a set and Solemn Wor­ship dictated to them by God himself, they were under his immediate Guidance and Government, he was their God and their King too, their Civil and Religious San­ctions were blended together, and their Worship so truly Publick, That we do not find any expresly Commanded by the Law of Moses, which was not so. And this I the rather mention, because 'tis on all hands agreed, that the Jewish Worship was a Type of the Christian, and tho' the Ritual part of it was no longer obliging than till the coming of the Messiah, who was typify'd thereby; yet all those Duties which were founded upon Moral and e­ternal Reasons (as Publick Worship is con­fess'd to be) were to continue to the end of the World. And therefore our Savi­our tells us, That he did not come to de­stroy the Law, Matth. 5.17. but to fulfil it, (i. e.) he came to perform those things which were represented by the Types and Ceremonies of the Law, which having had their Com­pletion in him, we might reasonably ex­pect should pass away: But he came to confirm and establish Moral Duties, to place them in a clearer Light, and to give Mankind juster Notions of them, and to [Page 111]engage us to perform them, by more pow­erful Motives. To this end he made it his first and principal Care, to establish the Publick Worship of God, and to refine it from its Dross, and to reform it from all those Superstitions and Abuses, which in a long Tract of time were crept into it: Because the Purity of Divine Worship is the Foundation of all Religion, the Ce­ment of Society, and the Sourse and Ori­ginal of all Moral Vertue. To this end our Saviour instituted an Evangelical Priesthood, a particular Order of Men, invested with Authority to preach the Go­spel to the whole World, to offer up Pub­lick Prayers, and Thansgivings unto God, and to unite Men into Societies, for the Publick, and more solemn Performance of the Duties of Religion, and to gather him a Kingdom or Church through the whole World; (i. e.) A Society of Men, who en­ter into Covenant by Baptism, to obey the Authority of our Saviour Christ, and to live by those Laws, which he has in­stituted and appointed in his Holy Go­spel.

He therefore who neglects the Publick Worship of God (which is one of the Prin­cipal Institutions of the Christian Religi­on) doth in effect disown God's Authori­ty, denies his Saviour, and casts himself [Page 112]out of his Protection: And therefore the Apostle so earnestly exhorts the Hebrews. Not to forsake the assembling of themselves together, Heb. 10.25. as being one effectual Means to en­gage them to hold fast the Profession of their Faith, and to secure them from the Com­mission of that heinous and dangerous Sin, of Apostatizing from the Christian Religion.

2. If we consider the Nature of Divine Worship, it will from thence appear, that to Worship God Publickly, is absolutely necessa­ry, and our indispensible Duty. For since Worship is an Acknowledgment of the Ex­cellencies, and Perfections of that Being, whom we adore, 'tis evident that the more Publick this Acknowledgment is, the more perfect and acceptable is the Worship in the sight of God; because 'tis more con­ducive, and answerable to those Ends, for which he at first instituted, and design'd it. Now the Reason why we are oblig'd thus Publickly to acknowledge the Excellen­cies, and Perfections of God, is that we may hereby express the Sense of our poor, indigent, and necessitous Condition, and the infinite Majesty, Power, and Good­ness of God; that we receive every thing we possess from this Fountain of Goodness, and depend on him for all that we enjoy: And therefore since we can make him no other Returns, we ought not to with-hold [Page 113]that of a verbal Acknowledgment, and the natural Expressions of a grateful Mind: And since God is Good, not only to eve­ry one of us in particular, but to all the whole Race of Mankind; and since his most valuable, tho' most unregarded Fa­vours, are bestow'd upon us in Common; therefore we ought to joyn together in celebrating his Praises, and to express our Thankfulness with the greater Venerati­on, and Solemnity.

3. Consider the Benefits which accrue both to our selves and others, from the Publick Worship of God. We are Crea­tures naturally addicted to Imitation, and rather inclin'd to do as others do, than to take their Advice, and believe what they say. Example has a strange influence upon us, in matters Spiritual as well as Temporal; our Passions are won­derfully rais'd, when by a Holy kind of Emulation, we as it were contend in the Fervency of our Devotion. For as Fire kindles Fire, and turns all other Materi­als into its own Nature: So a Holy and Christian Zeal will produce its like in the Breasts of all who behold it. A Man may go on a long time in the neglect of God's Worship in private, and too many there are, who feel little or no Remorse in the Omission of their Closet Devotions; but [Page 114]who can behold the Pious and Devout Soul prostrate before God, repeating the Prayers of the Church with Fervency and Devotion, and a Congregation united toge­ther both in Heart and Voice, but he must needs be affected with it: Psal. 39.3. While he thus mu­ses the Fire will kindle in his breast, and he cannot forbear speaking with his tongue the Praises of God. How often have pro­phane and wicked Wretches, who came to the Publick Worship of God; either out of Fashion, or Custom, to look and gaze about them, or on some worse Design, been touch'd by a Coal from the Altar? how often have their Hearts glow'd with­in them, and they have taken up serious and Solemn Resolutions, of serving and worshipping God better for the future? And I am perswaded were but these good Reso­lutions seconded, did not Men divert those good Thoughts, and put them out of their Minds by Business or Pleasure, they would not fail of having a lasting influence on their Lives and Conversations.

Innumerable are the Benefits which we receive, by joyning together in the Pub­lick Offices of Religion; which every Pi­ous and Devout Person is sensible of, tho' 'tis a Difficult matter to form in others a sutable Notion or Idea of them. Who can declare the wonderful Blessings which [Page 115]God bestows on all such as delight in his Sanctuary? Here are those living waters, which allay the Thirst after sensual En­joyments, that Bread which is the natural Food and Nourishment of our Souls: By by these Ordinances our Faith is strength­ned, our Hope confirm'd, our Charity en­larg'd, our Devotions render'd more fer­vent; and by the Force of our united Prayers, we take even Heaven it self. God pours out a double Portion of his Holy Spirit, upon such as frequent his Ordi­nances, Matth. 18.20. and our Saviour Christ has pro­mis'd, that when two or three are gathered together, he will be in the midst of them. Who then would omit one opportunity of serving God in Publick? who would neglect to joyn himself to the Congrega­tion of God's People one Lord's Day? when he knows not but he loses that Season of Grace, which would be most be­neficial to his immortal Soul. Let us there­fore neglect no opportunity of serving God, for we know not when the Spirit of God will work most powerfully on our Hearts. The poor impotent Man had lain a long while at the Pool of Bethesda, and yet had he been absent but that one time when our Saviour came thither, 'tis high­ly probable he had never been cur'd. And therefore let no excuse Serve, let no Bu­siness [Page 116]divert us from making our constant Approaches unto God's Altar: For the Spi­rit blows when, as well as where it listeth, and we must blame our selves, if thro' our own neglect, we lose the Benefit of his Operations. Some indeed pretend, that tho they are not so frequent at the Church, yet they make it up in their Closets, but God will not thus be compounded with: Our private Devotions are unquestiona­bly our Duty, our particular Wants call for our private Prayers, and our particu­lar Mercies for our private Thanksgivings; but we shall not reap any Benefit by them, when they occasion the neglect of our Du­ty in Publick. When two Duties stand in Competition one with another, we ought to apply our Minds to that Duty, whereby most Glory will accrue to God, most Be­nefit to our Neighbour, and which will best serve to promote the good of our own Souls: And since all these Ends are best obtain'd, by the Publick Worship of God, 'tis but reasonable that our Private De­votions should give place to it. And yet there is no necessity that either of them should be neglected; every good Chri­stian will find convenient Times and Op­portunities for both of them: But when there is a necessity, that one of them should be omitted, we may assure our selves God [Page 117]will be best pleas'd, when we make the most Publick Acknowledgments of his Goodness, and joyn together to implore his Mercy.

These are some few of those many Obli­gations, which ought to prevail with us, to give a constant Attendance on the Pub­lick Worship of God. I proceed to shew,

II. That this Worship ought to be per­form'd, in the most solemn and decent manner imaginable; in that Beauty of Holiness, which becomes every devout Worshipper, and which the Text requires of us. That we may understand the full im­port of this Expression, it will be useful to consider, that the words in the Original are differently render'd by Interpreters: Some will have them translated in orna­tu Sanctitatis; and then they denote that true Faith, and those Holy Affections of Soul, with which every devout Worship­per ought to approach the Throne of God. Others chuse rather to render them, cum decenti Sanctimonio; which more plainly denotes, That Reverence and Decency of Behaviour, which certainly becomes eve­ry one, who speaks to the great Creator and Governour of the World. The Sep­tuagint following the literal Sence of the Words reads it, [...]; with refe­rence to the Place, in which God was [Page 118]worship'd amongst the Jews; denoting to us, that the fittest Place for the Publick Wor­ship of God, is that which is Consecrated and Dedicated to that Purpose: That God will afford his more immediate Presence in that Place, Ezra. 6.12. In which he has chosen to set his Name, and will there dispence to us the larger Effusions of his Grace. For tho' God is present at all Times, and in all Places, and hearkens even to the Sighs of the Prisoner, who lies in the deepest Dungeon: Yet the Church is as it were his Throne, from whence he gives Pub­lick Audience, where we have most rea­son to expect a speedy Answer to our Pe­titions. And therefore the Psalmist so of­ten repeats that Exhortation, of comming and appearing before God in his Courts. And Strength and Beauty are in his San­ctuary. The 6th. and 8th. Verses of this Psalm.

I shall take in all these different Versi­ons, and then they will give us the mean­ing of worshipping God in the Beauty of Holiness, in its utmost Latitude. Which consists in these three things.

I. In the good Disposition of our Souls.

II. In the becoming and suitable Beha­viour of our Bodies.

III. In the Decency and Solemnity of those Circumstances, which attend our Worship.

1. The Beauty of Holiness consists in the good Disposition of our Souls; when our Understandings are fill'd with glori­our Ideas of God's Power, Majesty, and Goodness; our Wills resign'd to his Di­vine Will; and our Affections drawn out after him; when the Consideration of his Majesty, produces an Holy Awe and Re­verence in our Souls; his Truth and Fi­delity, Trust and Reliance on him; his Goodness, Gratitude and Thankfulness for his Mercies, Love and Charity towards all Men; in short, when the Contempla­tion on God's glorious Attributes, begets in our Souls, Affections suitable to the Di­vine Nature, then are our Minds duly qualified and prepared, to perform that Spiritual Worship which God is best pleas'd with, and takes most delight in. John 4.24. For God is a Spirit, and will be worshipp'd in Spirit and in Truth. And therefore 'tis no wonder, that of so many, who frequent the Publick Worship of God, so few reap Benefit by it, because the Generality of Worshippers render themselves uncapable of receiving those Blessings, which God offers them in his Holy Ordinances: They [Page 120]come into God's Courts carelesly and neg­ligently, without a due Sence of the im­portance of those Duties they are going to perform; their Minds are full of vain, worldly, and sinful Thoughts, polluted with carnal Desires, and Affections; and then no wonder that they take so little delight in the Service of God, and reap no more Benefit by it.

2. If we would worship God in the Beauty of Holiness, we must comport our selves after such a manner, as is sutable to the Duty we are about; and express the Zeal and Fervency of our Souls, by becom­ing and expressive Gestures of our Bodies. Did we consider, That the place we tread is holy ground; Exod. 3.5. that God and his Holy Angels look down upon us, and behold us; the House of God would strike a greater Awe and Reverence on our Minds, than the Throne of any temporal Prince; which will not fail of exacting from us the wor­ship of our Bodies. Gen. 28.17. How dreadful is this place (says Jacob;) This is no other, but the House of God, this is the gate of Hea­ven.

A due Sense also of the importance of the Business we are about, would have the same Effect; for were we begging of God some temporal Blessing, which we might well be without, indifferency in our Be­haviour [Page 121]would better become us; but when the eternal Welfare of our Souls lies at stake, when we are Candidates for an everlasting Inheritance, we cannot be too earnest, we cannot be too Devout; had we a thousand hands, and a thousand tongues, they might all of them be em­ploy'd to express the Devotion of our Souls, and the Fervency of our Affecti­ons. 'Tis not a bare joyning in the Pray­ers of the Church, a repeating the Re­sponses, and putting our selves in that Po­sture the Rubrick enjoyns; 'tis not the a­voiding the Indecencies of a prophane or clownish Worshipper, I am now pleading for; this the Custom of the place, good Manners, and gentile Education, will ex­act from us: But that we go farther, and by the Humility, Gravity, and Compo­sedness] of our Behaviour, stir up Holy Affections in our own Minds, and encou­rage others to imitate our Example.

Lastly, the Beauty of Holiness doth al­so consist, in the Decency and Solemnity of those Circumstances, which Accompa­ny our Worship. Which tho' they con­sist of Rites and Ceremonies in their own Nature indifferent, yet are ordain'd to an excellent end, and are of admirable use for the promoting Devotion, and Uniformity in the Service of God. The Generality [Page 122]of Mankind are very much influenc'd by the shews and appearances of things, and whatsoever is pleasing to the Eye, has an easier Admission, and makes a deeper Im­pression on the Mind. And therefore it has been the Care of Holy and Devout Chri­stians, in all Ages of the World, when Religion had the Countenance of Publick Authority, and was in a flourishing Con­dition, to build Churches for the Pub­lick Worship of God, to keep them in good Repair, to furnish them with such Orna­ments, that the Worship of God may be perform'd orderly, decently, and solemn­ly, and appear regular, and beautiful in the Eyes of the Beholders; and hereby raise up in their Minds awful, and reverent Thoughts of that God, who is there wor­shipped. For 'tis a Sign that Religion is vile and cheap in the Eyes of those Men, who (as the Prophet speaks) can suffer the house of the Lord to lie wast, whilst they dwell in ceiled roofs: They spare no Cost to raise, beautifie, and adorn their own Houses, They ceile them with Cedar, Jer. 22.14. and paint them with Vermilion; and yet will not contri­bute the least Mite to the Service of the Temple. Quorsum perditio haec? is their usual demand, To what end is all this Cost and Charges? were it not better, that all this Money was spar'd, and given to the [Page 123]Poor? To whom I answer in the words of a Learned Knight (which probably will give better Satisfaction, Sir Edwin Sands in his Specu­lum Euro­pae. than if spo­ken from the mouth of a Clergy-man) ‘Tho' the Ornaments (says he) of such places as are Dedicated to God's Service, ought to be rather Grave, than Pom­pous; yet it could never sink into my Heart to imagine, that the allowance for furnishing them out, should be measur'd by the Scanty Rule of meer Necessity (a Proportion so low, that Nature it self has gone beyond it, even in the most ig­noble Creature) or that God has enrich'd this lower World, with such wonderful Variety of things, Beautiful and Glori­ous, that they might serve only for the pampering mortal Man in his Pride; and that to the immediate Service of the great Creator, Lord, and Giver of them; only baser, cheaper, and less Beautiful things ought to be employ'd: Especi­ally seeing, that as in Princes Courts, so in the Service of God, this outward State and Glory being well dispos'd; doth beget, encrease, quicken, and nou­rish, the inward Reverence, and respect­ful Devotion, which is due to so Sove­reign a Majesty.’ Thus this truly Pious and Devout, as well as excellently Lear­ned Person. To whom Assents the voice [Page 124]of all Antiquity; 'tis well known, what Care was taken, that the Tabernacle of Moses should be as rich, and as Beautiful as Art could make it; in what Glory, Splen­dour, and Beauty, the Temple of Solomon was built; how desirous David was to have been the Founder of it: But since that Honour was reserv'd for his Son Solo­mon, he made it his business to provide Materials, and tells us, Moreover because I have set my Affection to the house of my God, 1 Chron. 29.3. I have of my own proper Goods, of gold and silver, which I have given to the house of my God, over and above all that I have prepared for the holy house, even three thousand talents of gold of Ophir, and seven thousand talents of refin'd silver. And when this House was destroy'd, a se­cond Temple was built, which tho' much inferour to the former, yet for Beauty, and Magnificency was the wonder of the whole World.

And thus 'twas not only under the Law, but from the first planting of Christianity; as soon as ever the Christian Religion was tolerated by the Civil Magistrate, their great Care was to build Churches, for the more Decent and Solemn Worship of God. And when those Churches which were o­verthrown in the Dioclesian Persecution, were re-edified, adorn'd, and Beautified, un­der [Page 125] Maximinus: The Historian tells us, Euseb. lib. 10. cap. 2. That the Hearts of all Men were fill'd with a Divine Joy, to see those Churches rais'd to a greater heighth, and adorn'd with a more splendid Magnificency, than their first Founders had bestow'd upon them. 'Tis plain to any one who consults Eccle­siastical History, that as the Christian Reli­gion encreas'd, and Kings and Emperors be­came the nursing Fathers of the Church; more stately and magnificent Structures were built, and Dedicated to the Service of God: No Cost was spar'd, nothing was thought too good for this sacred Use: The whole Christian World did seem to rejoyce, that they had the Liberty of bestowing their Goods to this holy Purpose, and their profuse Liberality was spoken of with Honour, and Approbation. St. Jerom. ad Nepoti­an. de vi­tâ Clerici Ad De­metr. E­pist. 12. Ad Gau­dentium. 'Tis confess'd there are some Passages in the Fathers, which seem to condemn these expensive Buildings; but then 'twas only comparatively, when there was so much laid out upon these Structures, that there was nothing left to bestow on the living Temples of the Lord; and they had such a mistaken Zeal for ador­ning Churches, that they starv'd the Poor; and did not provide a competent Allow­ance for those who serv'd at the Altar.

And now what remains, but that we who profess our selves Members of the Church [Page 126]of England, endeavour to adorn our Pro­fession by a diligent and constant Atten­dance on the Publick Offices of Religion, by a due Preparation of our Minds for these Holy Duties, and a devout Comport­ment of our selves in the performance of them, and a Filial regard to all those De­vout Rites and Solemnities enjoyn'd us by our Superiours: That so we who are now Members of the Church Militant, may as far as the frailty of our Condition will permit, resemble that hidden Digni­ty and Glory, wherewith the Church Triumphant in Heaven is glorified, and Worship our God in the Beauty of Holiness.

THE latter part of this Chapter is a Recapitulation of several Truths deliver'd in the Body of this Epistle, be­tween which there is no strict Conne­ction, neither have they any exact de­pendance one upon another; only the words of the Text, and those which go immediately before, do bear some Relati­on. For in the Verse before the Text the Apostle gives Directions concerning our Practice of those things which are Good: We must carefully examine all things by the Touch-stone of God's word, whether Doctrines or Practices, and we must di­stinguish between those which seem and appear to be good, and those which are really so; We must reject the one, and hold fast the other. Prove all things, hold [Page 128]fast that which is good: But we must take quite different Measures, in relation to those things which are Evil, which either are plainly contrary to the Law of God, or which we have any probable Reason to suspect are so: We must abstain from all appearance of Evil. There is indeed ano­ther Interpretation of these words; those who follow the Syriac Version render them, Abstain from every kind of Evil: But since this Word is not so rendred in any other place of the New Testament, nor is there any Reason from the Scope and Coherence of the words to translate it so, I shall rather chuse with the Gene­rality of Interpreters, to follow the vul­gar Translation, and render it as in my Text, Abstain from all appearance of Evil; and the rather, Phil. 4. [...]. because the positive part of this Precept, is contained in other pla­ces of the Holy Writ.

The words thus understood may be consider'd, either as they relate to the Articles of our Faith; or, as a Rule for the directing our Lives and Conversati­ons: The latter of these is chiefly intend­ed in the Text; and therefore my present Enquiry shall be, What those Actions and Practices are which have the appearance of Evil, and from which we are command­ed to Abstain. That I may give a more [Page 129]plain and satisfactory Answer to this Que­stion: I shall consider these words, 1. Ab­solutely; and 2. As they bear a Respect and Relation to our Neighbour.

First, Taken absolutely, they may be resolv'd into this Proposition.

That we must not do any Action, which either really is, or has the Blush, or ap­pearance of Evil.

Secondly, If consider'd with Respect to our Neighbour they import,

That we must abstain from all such A­ctions which may probably be an occa­sion of Offence, or Scandal to our Bro­ther.

First, I shall consider the words absolute­ly, and then they import these three things.

I. That we must abstain from every Action, Word, or Thought, which is con­trary to the Divine Law.

II. That we must abstain even from lawful Actions, if they appear Evil to us.

III. That we must abstain from all such Actions, which have any Tendency to in­cite, insnare, and tempt us into Sin.

1. That we must abstain from every Action, Word, or Thought, which is con­trary [Page 130]to the Divine Law, though it may appear of never so little Concernment. Whatsoever is a breach of God's Law, tho' in the smallest, and most inconsiderable Cir­cumstance, must be carefully avoided by us; because every such Transgression will expose us to God's Anger, and by Conse­quence render us liable to everlasting Pu­nishment. Let us therefore carefully a­void even the lighter breaches of our Du­ty, let us make a Covenant with our Eyes, and set a watch over the thoughts of our hearts, and take Care that we do not offend with our Tongue; remembring that at the last day, every idle word must be accoun­ted for, and that in God's Book, all the Thoughts and Intents of our Hearts are recorded. Some Sins are indeed of a deep­er Dye than others, and do admit of more heinous Aggravations: Sins committed wilfully and presumptuously, are more hateful to God, wast the Conscience more, and by consequence are more dangerous to the safety of our Souls, than those Sins into which we are betray'd by the frail­ty of our Natures, and the surprize of a Temptation. But if we consider Sin in it self, and in its own Nature, no Sin can be small or little, or as the Papists speak, Venial; for every Sin is a willful Trans­gression of the Law of God, 1 Joh. 3.4. and who­ever [Page 131]wilfully offends God, justly incurrs the Sentence of eternal Damnation: Nay even the lighter breaches of our Duty, may be attended with such Circumstan­ces and Aggravations, as may render them of more pernicious Consequence unto us, than those which in their own Nature im­ply a greater Guilt; a small Injury done on purpose, to vilifie and reproach us, is resent­ed more heinously, than when we sustain a greater Damage thro' the Folly and Inad­vertency of our Neighbour; and therefore we have Reason to conclude, That the least Sin willfully committed, and obstinately persevered in, will deprive us utterly of God's Favour and Protection. How vain and dangerous then, is that known distin­ction of Sin amongst the Papists, into Sins venial, and Sins mortal (i. e.) as they ex­plain it, into such Sins as do deserve eternal Damnation, and such as only de­serve some Temporary Punishment? Espe­cially since under the Head of venial Sins, they rank the grossest Enormities; so that even Murder shall become a venial Sin, if committed to maintain a Man's Honour, or under Pretence of returning some tri­vial Affront. A Box on the Ear, has been made by some Jesuitical Casuists, a justifi­able Provocation for a Man to imbrue his hands in the Blood of his Neighbour; [Page 132]tho' our Saviour has in express Terms de­termin'd the quite contrary; so plainly do these Men make void the Law of God, by their Traditions and Distinctions. But,

2. We must abstain even from lawful and justifiable Actions, if they appear Evil to us. For we are told, That whatsoever is not of Faith is sin (i. e.) Rom. 14.23. whosoever doth any Action without that perswasion and assurance of Mind, of the Lawfulness of his doings (which is here call'd Faith) he sins in so doing. 'Tis therefore our Duty to Act according to the present Perswasion of our own Minds; and having us'd the best means to inform our Consciences of what is good and law­ful, convenient and most expedient to be done, and by consequence most pleasing unto God; to walk according to our know­ledge, in Uprightness and Integrity: And there is no Question, but he who thus Acts according to the Light of his own Consci­ence, and performs what he sincerely be­lieves to be his Duty, will be more excu­sable when he doth amiss; than that Man who thinks he Acts in Contradiction to the Divine Will, and his own Knowledge, tho' he should happen to be in the right: For no Actions are good, without the re­ctitude of the Will of him who performs them; and therefore he who resolves up­on [Page 133]an Action which he believes to be a Transgression of the Divine Law, doth violence to his own Conscience, and com­mits a very heinous Sin, tho' the Action in it self should be lawful and Praise-wor­thy. For our Conscience is God's Vice­gerent in our Souls, and sustains the part of a Judge, as well as a Witness and Ac­cuser; and supposing our Conscience du­ly inform'd, whilst we follow its Deter­minations, we cannot do amiss. But yet this is not so to be understood, as if we were hereby excus'd from performing a known, and absolutely necessary Duty; only be­cause we are not fully satisfy'd, in the Law­fulness of every minute Circumstance, which is requir'd to the performance of it. This would administer Fuel to such per­plexity and scruples in the Service of God, as would render Christ's easie Yoke far more Burthensome, than all the Rites and Ceremonies of the Jewish-Law. If there­fore we are commanded by an unquestio­nable Authority, to perform an Action which our Consciences tell us, is lawful and necessary to be done; our Christian Prudence will direct us not to be too nice, in weighing every particular Circum­stance, but in this Case to prefer our Sub­mission to a known Law of God, or our lawful Governours, before the trivial [Page 134]Doubts, of an unsetled and wavering Con­science: And the Reason is plain, because the willful Omission of a known Duty, is certainly a grievous Sin; whereas we are not certain, whether the performing of it, with that questionable Circum­stance, is so or no; and therefore com­mon Prudence will direct us, rather to venture upon some Circumstances of an Action we are not so fully satisfy'd in, than on the Omission of a known Duty, which is certainly a Sin; and to abstain from those Actions which are manifestly Evil, rather than from those which have only the Appearance of it: Thus a common Soldier is oblig'd to execute the Com­mands of his Superiour Officer, a Servant of his Master, without playing the Ca­suist, and nicely enquiring into the Rea­son of them; they are only the hands which are to execute what the Head Com­mands, and if the Action is not plainly Contradictory to the known Laws of God or the Land, they ought to Obey: Their Superiours will be answerable for all the lesser Defects, whilst there will be great Allowances made to that Man, who for the maintenance of Order and Discipline, Peace and Charity, not only Sacrifices his own private Opinions, but squares his Actions in things of lesser moment, so, [Page 135]as to comply with the great Ends of Go­vernment. But,

3. We must abstain from such Actions, as have any Tendency to incite, ensnare, and tempt us unto Sin; and avoid as far as possibly we can, all such things as are the necessary Occasions, and Incentives un­to Evil: For he that wills the Cause, wills the necessary Effects, and Consequences which follow thereupon; he that exposes himself to Temptation is Blame-worthy, tho' he doth not fall into it, nor is over­power'd thereby. 'Tis the Business and Duty of a reasonable Being, by reflecting on its past Actions, to collect from thence, what will be the necessary Effects and Consequences of things; and to avoid not only those things which are Evil in the least Degree, but also all those which were the Inlets and Inducements to it. The true spiritual Warrior will not have any Parley with his Enemy, he stands continually on his Guard, and will not suffer him to make the least Approaches towards him; well knowing that he is only then secure when his Enemies have not the Power and Ability to hurt him; and that the first step towards his Ruin is to be secure; Psal. 30.6. and to fansie he stands so fast, that he can never be moved. It will be therefore the wisest Course for every one to consi­der; [Page 136]what Sins he is most addicted to, what Vices bear the greatest sway in his Temper and Constitution, how he comes to be betray'd into these Sins, what were the Occasions, the Motives and Induce­ments to them; and let him take up the Resolution of the Psalmist, I will set no wicked thing before mine Eyes, Psal. 101.3. I will re­move far from me all such Objects and Examples, Shews and Appearances, as may prove a snare to me, and betray me into Sin.

Thus for Example, If he finds himself of a malicious and revengeful Temper, let him as much as possibly he can avoid being Angry; let him endeavour to sub­due and keep under his Passion, when first rais'd, and throw these Coals out of his Bosom as soon as he can, for 'tis im­possible that he should retain them long the [...]e, and not be burnt: Anger main­tain'd and encourag'd turns naturally ei­ther into Fury, or Malice; and when once it degenerates into either of these Devilish Tempers of Mind, who knows what will be the mischievous Effects of it? That spark which might easily have been sup­press'd, will be ungovernable when blown up into a Flame; and therefore 'tis the safest way, either to bring our selves to such a meek and humble Temper [Page 137]of Mind, as not to be angry at all: Or to restrain it within its due Bounds, and hereby prevent its being criminal and sin­ful. If he finds himself addicted to Un­cleanness and Lust, let him make a Cove­nant with his Eyes, Rom. 13.14. and abstain from all such things, as make provision for the Flesh; let him give himself up to Fasting and Prayer, and use such wholsome Mortifi­cations, as may bring his Appetites into Subjection to the reasonable Powers of his Soul. If Drunkenness is his darling Vice, let him not look upon the wine when it is red, when it gives its colour in the Cup, when it moveth it self aright, but con­sider that at last it biteth like a Serpent, Prov. 23.31, 32. and stingeth like an Adder. Let him put a knife to his throat (in Solomons phrase) when he is in pleasant and agreeable Com­pany, (i. e.) consider the Danger he is in of abusing those Blessings of God to In­temperance and Luxury, which were de­sign'd for his Comfort and Support; and let him as much as possibly he can avoid all such Places and Company, as are likely to promote Excess and Riot. Thus we find that Joseph being sollicited by his Las­civious Mistress, to defile his Master's Bed, would not so much as hearken unto her, Gen. 39.10. or tarry with her in the house. The Na­zarenes being forbid the use of Wine, would [Page 138]not eat the husk and kernel of the Grape; nay so careful were they to avoid all the Temptations to Sin, that they would not so much as pass through a Vineyard, lest they should covet the forbidden Fruit. Very remarkable is the Example of that excellent Emperour Theodosius, who being betray'd to some rash and sinful Actions by the sudden transports of his Passion, oblig'd himself never to execute any mat­ter of moment, till he had first repeat­ed the Lord's Prayer; that by giving him­self time for second and more sober Thoughts, he might calmly deliberate what he ought to do. Many more In­stances might be added, were it needful; this being a Rule of daily use, and pra­ctis'd by Heathens as well as Christians.

And now having endeavour'd to state this Question, how we ought to abstain from all appearance of Evil in matters Pra­ctical, in Relation to our selves, I shall proceed to shew,

Secondly, How we ought to abstain from all appearance of Evil with Relation to others; for the doing good to others, is as absolutely necessary, as the being good our selves; and our great Business in this World, next to the Salvation of our own Souls, is the being beneficial to our Neigh­bour, [Page 139]and the endeavouring by all ways pos­sible to promote his Spiritual and Tempo­ral welfare; whereby we shall not only please God and glorifie him, but pursue our own true Interest also: For since every Man has a share in the good of that Society in which he lives, whatsoever benefit accrues to the Community, must in the end re­dound upon every particular Member of it; and therefore the best way to secure to our selves the Help and Assistance of o­thers, when we have occasion for it; is to be as useful and helpful, as possibly we can be to those who are embark'd with us in the same common Interest. Rom. 5.9. For a good Man one would even dare to die (says the Apostle.) Goodness or a Charitable dispo­sition towards our Neighbour (i. e.) an Inclination to do all the Good we are able to all Men, is a Temper of Mind, which carries such endearing Charms a­long with it, that a Man would rather venture his own Life, than such a Bene­factor to Mankind should be depriv'd of his: And therefore 'tis both our Duty and Interest, to employ all those Talents God has entrusted us with for the common Good, and to lay out our Time and Thoughts in being beneficial to those a­mongst whom we live; in instructing the Ignorant, reproving the faulty, making [Page 140]Peace amongst such as are at Variance, and administring to all the Necessities of our Brother, and expending in works of Charity, whatsoever we have more than will make a comfortable Provision for our selves and Families, according to that Sta­tion and Condition in which God has plac'd us in the World. This is a Duty laid down negatively in the Text. We must abstain from all appearance of Evil. (i.e.) We must set so strict a Watch over all our Words and Actions, that we neither speak nor Act any thing which may be to the Prejudice, or Offence of our Brother: we must not only take Care, that we be not openly injurious to him, or do him wrong in his Person, Estate, or Good Name; but we must avoid speaking any word that looks like an Injury, or has tho' but an ob­lique Tendency to his Disparagement and Disgrace, or which has any Probability of being mis-interpreted for an Affront; if we foresee it may draw any ill Conse­quence after it, or give him any Cause of just Offence, we ought to restrain our selves, and by no means to utter it. And if so, then herein is imply'd, that we do to our Neighbour all the good Turns which lie in our Power, that we love him as our selves, and make our own Self-love the rule and measure of our Words, [Page 141]and Actions towards him, and in all things dealing with him, as we our selves if we were in the same Circumstances, Matth. 7.12. would de­sire to be dealt withal. All these positive Duties are contain'd in the words of the Text, and as strictly enjoyn'd us, and as Emphatically express'd, as they could be by any positive Command.

This is a Duty dictated to us by the Light of Nature, enjoyn'd us almost in every Page of the New Testament, and enforc'd by the most powerful Inducements, our un­questionable Interest, both here and here­after. A Duty which God seems so con­cern'd for, that he has declar'd he had ra­ther dispence with his own immediate Ser­vice, than it should be omitted; Matth. 9.13. he is better pleas'd with Mercy (i. e. doing good to our Neighbour,) than with Sacrifice: A Duty which even the worst of Men, those who seem to have cast off all Fear of God, and Sense of Religion think themselves obli­ged to perform. For a Sense and Principle of Honour, is sufficient to engage Men to bear a sincere Affection to their Coun­trey and their Friend, to be just and faith­ful in their Dealings, and punctual ob­servers of their Word. We may find Ex­amples enough amongst the Heathens, of those who have been Patriots to their Country, and have given the world the most [Page 142]generous Instances of an inviolable Friend­ship; and therefore I shall urge no more Arguments for the performance of so plain and necessary a Duty, but proceed to lay down some Rules to direct us in the Pra­ctice of it. And since our Actions are ei­ther Good, or Evil, or Indifferent, I shall lay down three general Rules, in Relati­on to every one of these: And,

I. We must not be so desirous of do­ing good to our Neighbour, as to do any Action in its own Nature, or by necessa­ry Consequence Evil; tho' we are assur'd some great good might be effected there­by.

II. We must sometimes omit even good Actions, when they may probably be the Occasion of some Evil, or a reasonable Of­fence may be taken at the performance of them.

III. In things indifferent, 'tis our Duty many times to abridge our selves in our Christian Liberty, for the good of our Bro­ther, and to abstain from such things which we foresee will give him just occasion of Scandal and Offence. And,

1. We must not do the least evil Acti­on under this Pretence, that much Glory will accrue to God, or much good to our [Page 143]Neighbour thereby; for God has not gi­ven us any Permisson, much less has he laid upon us any Necessity of committing the least Sin, tho' upon never so plausible a Pretence; he has chalk'd out to us the plain Path of Integrity and Honesty, and has plac'd a Monitor within us, which con­tinually gives us this Advice, Isa. 30.21. This is the way walk therein; and whenever we go astray through the Sollicitation of a prevailing Lust, he recalls us unto the Practice of our Duty. As the end to which all our Actions ought to tend, is Holy; so he has appointed such means to attain it, as are pure and Holy too; and has given us sufficient Power to do our Duty, with­out making use of any indirect means. It highly derogates from the Honour of an absolutely good and all powerful Being to fansie, that he cannot bring about his Designs by just and lawful means; or that he has any occasion for the Sins of Men to advance his Glory. What can a­ny Man have to say for himself more than Ʋzza had, 1 Chron. 13.9. who dri­ving the Cart in which the Ark of God was plac'd, and seeing the Oxen stumble, so that the Ark was in manifest Danger of falling, put forth his hand and took hold of the Ark, which was only lawful for the Priests to do; and we are told Verse 10. [Page 144] That the anger of the Lord was kindled a­gainst Ʋzza, and he smote him, because he put his hand to the Ark and he died there before God. St. Paul has plainly deter­min'd this Point with a God forbid. And not rather as we are slanderously reported of, Rom. 3.6.8. and as some affirm that we say, Let us do Evil that Good may come, whose Dam­nation is just. The Almighty Arm of God is sufficient for the Government of the World; and since he can bring about the wise Designs of his Providence, by an immediate Act of his Power, he has no need of our Assistance: And therefore when we venture upon any unlawful A­ction out of an honest Design (as we think) of doing good, we usurp God's Prerogative, and interpose in that which doth not belong to us: Like undisciplin'd Soldiers we run out of our Ranks, and leave the Posts in which we were plac'd; and tho' we may do some Service, yet we must expect to be punish'd for our Muti­ny and Disobed nce. And for the most part God blasts the Designs of such Men, who care not what means they make use of to bring them about: They are gene­rally unsuccessful in their Enterprizes, and convinc'd by fatal Experience, that the most hopeful Attempts prove Abortive, unless prosper'd and protected by the Di­vine [Page 145]Grace and Blessing; thus it is for the most part, but whenever it proves other­wise, and God sees it fit to permit evil Men to prosper for some time, yet there is al­ways some fatal Calamity or other, which either attends, or follows such sinful Actions; and puts a plain difference be­tween the Uprightness of the Righteous, and the crooked and perverse Ways of the wicked. Let us therefore never be prevail'd on to do the least Evil, tho' for a good End; for God has obliged us to do no more Good, than lawfully we can do; nay Good ceases to be so, and turns into Evil, when brought about by un­warrantable Means: For to a good Acti­on 'tis necessary that every Circumstance do concur, and that the means as well as the end is agreeable to the Laws of God; tho' a Deficiency in any one Circumstance is sufficient to denominate it an evil A­ction. 'Tis therefore our wisest Course to make the Law of God, the Rule of all our Actions, and he who is justly sen­sible how often he transgresses this Law, will never be guilty of the Folly, of en­deavouring to be righteous over-much, and to do what God has not made his Duty. But this is not all. For,

2. It may so happen, that a good Action lawfully may and ought to be o­mitted, [Page 146]when some Evil may proceed, or some Scandal may be taken at the perfor­mance of it. For tho' we are always ob­lig'd to do all the good we can, yet we are not oblig'd to do it at all times; 'tis in many Cases left to our own Prudence to determine, what times and places are most fitting and convenient for the per­formance of some Duties. The positive Command of God ought certainly to be obey'd and executed, when commanded us, how pernicious soever the Consequence of it may seem to be; because the Omis­sion of a known Duty is a wilful Sin: Yet when only the Duty in general is com­manded us, and the time and manner of the performance of it left to our own Discretion; then our Christian Prudence will direct us so to perform it, as most Glory may redound to God, most good to our Neighbour, and we our selves may reap most benefit thereby. Our Saviour Christ doth exhort us to imitate the Wis­dom of the Serpent, Matth. 10.16. as well as the harmless Simplicity of the Dove; and 'tis the great Wisdom of a good Man to manage and husband wisely the Opportunities of do­ing good, that every Duty may be per­form'd in its proper time and place; for as he who gives seasonably is said to con­fer a double Benefit: So he that has the [Page 147]Skill to fit out every Duty with its proper Circumstances, will entitle himself to the more excellent Reward in the World to come. For it sometimes happens that an indifferent Action perform'd in due time and place, may have an admirable in­fluence on those who behold it, and be the occasion of much good, and then e­very good Christian ought to embrace so happy an Opportunity: At another time an Action which in it self is Good and Praise-worthy may be the occasion, that God may be blasphem'd, and our Neigh­bour injur'd; and then 'tis certainly our Duty to omit that good Action, till some more convenient Opportunity presents it self. This is the meaning of that excel­lent Rule of the Schools, Affirmativa prae­cepta obligant semper, sed non ad semper, (i. e.) though the positive Commands of God are always obliging, yet they do not always limit us to the present time of performing them. I shall make this plain by an instance or two; to reprove those who do amiss, especially those who are committed to our Care, and live un­der our Jurisdiction, is our unquestiona­ble Duty, and enjoyn'd us by the Laws both of God and Man, but when this Duty must be perform'd, is left to our Christian Prudence and Discretion; for [Page 148]many times, it will be necessary to wink at their Faults, and pass by their Miscar­riages, and to leave the Correction of them till some other Opportunity, when we have the Prospect of doing more good by it, herein following the Advice of our Blessed Saviour, Mat. 7.6. Give not that which is holy unto Dogs, neither cast ye your Pearls before Swine, least they trample them under their feet, and turn again and rent you: To give our Alms in Publick may sometimes be our Duty, that we may encourage others to be liberal to the Poor, and so let our light shine before men, Matth. 5.16. that others seeing our good works may glorifie our father which is in hea­ven: But when this End is so far from being obtain'd by the Publick Distribution of our Alms, that it gives others occasion to be­lieve that we are Proud and Vain-glorious, and do it only to be seen of Men; then the more private our Almsdeeds are, the more acceptable they are unto God, And our heavenly Father who sees in secret will reward us openly. Matth. 6. [...]. It were easie to heap up many more Instances of this Nature, but these may suffice; and therefore I shall only add, That since it must be left to every ones Prudence, when these Du­ties are to be perform'd, and when omit­ted, therefore no strict Rules can be gi­ven for the performance of them, but on­ly [Page 149]in the General we make this useful re­mark; That then we Act with the great­est Prudence and Discretion, when we pur­sue those Ends, for which those Duties were at first instituted and commanded us: Thus he Administers Reproof best, who most prevails upon the Person Reprov'd to reform and amend; and he gives his Alms to the best Purpose, whose Charity is most extensive and seasonable, in relie­ving the Necessities of his poor Brother.

3. In things indifferent we ought to abridge our selves in our Christian Li­berty for the good of our Neighbour, and to abstain from such things as we foresee, will give him just occasion of Scandal and Offence. For though every Man is the nearest to himself, and that first Principle of self Preservation engages us in the first place to consult our Good and Happiness; yet where some great benefit will accrue to my Neighbour, by an Action which brings to me only some inconsiderable Loss and Detriment, I ought to remove the Con­sideration of my own Advantage, to make room for the greater Good of my Neigh­bour: And so on the other hand, when I foresee that my Neighbour will receive a­ny prejudice by any indifferent Action of mine (i. e. by any Action which I am no ways oblig'd either to do, or not to do) [Page 150]I ought to abstain from it: Now because this is a general Rule which will admit of some Difficulty in the Application of it, I shall endeavour to give some more particular Directions for the Government of our Practice herein. And,

1. We must abstain from all such indiffe­rent Actions, as we foresee will be a snare in the way of our Neighbour, and tempt him to the Commission of any Sin, or the Omission of any known Duty. For since a good Man cannot but be troubled and afflicted, when he sees his Neighbour fall into any Sin, and hereby dishonour God, and ruine his own Soul; therefore it must needs be incumbent upon him to use all means possible to prevent it, and rather to retrench himself in his lawful, and in­nocent Enjoyments, than his Neighbour should receive any prejudice thereby. As for Example, the drinking a Health is an indifferent Action, which I may do or let alone, without the Commission of any Sin; but when I foresee that the begin­ning of a Health, or the drinking of it, will be a Shooing-horn to Intemperance, and an occasion of drinking more than is fit; or when some in the Company may be disgu­sted thereby, or it may be a probable occasi­on of breeding Differences and Quarrels [Page 151]amongst them; then at such a time and in such a place, 'tis my Duty to abstain from it. Innocent and harmless Recrea­tions are certainly indifferent Actions, but when the spending our time in these Re­creations, will occasion the neglect of our Duty, either to God or Man; when they will be a snare in the way of our Neigh­bour, either by betraying him into extra­vagant and sinful Passions, or spending that Time and Substance which ought to be employ'd in providing for his Family, then they have the appearance of Evil, and must be avoided.

2. When an indifferent Action is liable to be mistaken, and my Neighbour may hereby be induc'd to do an Action which is utterly unlawful, then I ought to ab­stain from it. Thus it was the Custom of the Primitive Christians, to go daily to the Tombs and Monuments of the Mar­tyrs, and to pray by them, that by the remembrance of their holy Lives, and pa­tient and courageous Deaths, their Zeal might be kindled, their Devotions ren­der'd more fervent, and that they might take up more stedfast Resolutions of fol­lowing their Examples: But when from Praying at the Martyrs Tombs, they be­gan first to commemorate them in their Prayers, and then to pray to them, and at [Page 152]last to make Mediators and Intercessors of them; when this indifferent and at first Praise-worthy Custom was thus grosly abus'd, then it was high time for every good Christian to refrain from it.

3. When my doing an indifferent Acti­on, may induce my Neighbour (who is not satisfy'd in the Lawfulness of it) to do the same Action, then I ought to abstain from it. This was that famous Case of the Romans, who being but newly initiated into the Christian Religion, and therefore not ful­ly instructed in the Extent and Latitude of their Gospel Liberty, thought it unlawful to eat Meats sacrific'd to Idols, and therefore St. 2 Cor. 6.3. Paul commands that they should give them no offence, which Beza Interprets, Ne quidpiam ad quod possint impingere, &c. (i. e.) that those who thought it lawful to eat these Meats; should not tempt those Persons to partake of them, who were of another Opinion; but [...]ather to endea­vour to satisfie them of the Lawfulness of it, and to bear with them, and give them no occasion of Offence till they were bet­ter inform'd.

Lastly, We ought to govern our selves after such a manner in all our indifferent Actions, that we may recommend our selves to the good Opinion of our Neigh­bour, and endeavour hereby to gain an [Page 153]Interest in his Affections, that we may be enabled to do him more good, and to pro­mote the Glory of God in the world. And therefore if we foresee, that by any indifferent Action we shall forfeit his good Opinion, or that our indifferent Action is liable to his rash Judgment, uncharitable Censures, and will give him occasion to har­bour Malice, and Ill-will in his Mind, then 'tis our Duty rather to retrench our selves in our lawful Liberty, than to be the oc­casion of so much mischief to our Bro­ther; or to exclude our selves from the blessed Opportunities of doing him good; for 'tis the Apostles Advice, That we should not only think on those things which are just and honest; Phil. 4.8. but whatsoever things are lovely, whatsoever things are of good report; if there be any Vertue, if there be any Praise, think on these things.

But here I shall interpose one Caution, that in all these Cases 'tis suppos'd, that the Action still remains indifferent: For those Actions which are in their own Nature in­different, may become necessary by some Circumstance limiting and bounding them; and if my indifferent Action, is annex'd to a necessary Duty, or determin'd by a lawful Authority, I am no longer at Liberty which way to Act, nor will an ap­pearance of Evil be a sufficient Excuse, for [Page 154]my abstaining from it. These are some of those Rules which the best Casuists have laid down, but yet they will not reach to all particular Cases, and where they fall short, our Christian Prudence will be the best Guide and Director, hereby following the Example of the Apostles of our Saviour Christ, who did not live themselves up to a­ny particular Rule, but in indifferent Mat­ters, suited their Actions to the Exigences of things, and comported themselves so, as that they might best promote the Glory of God, the good of the Church. If there­fore we have to deal with such, as having had leisure, and parts, and Opportunity to examine things, may reasonably be thought to dissent from us, our of Inte­rest and Design, and are so unjust as to deny us, that Freedom which they them­selves enjoy; my Advice is to stand fast in that Liberty with which Christ has made us free, Gal. 5.1. least by any mean and undue Com­pliances we should confirm the Erroneous, shake the Faithful, encourage the Ad­versary, and disturb the Peace of the Go­vernment [...], both in Church and State, which is setled amongst us: But of others let us have Compassion, Jud. 22. making a difference; those who are indeed weak in the Faith, and for want of a due Information are scru­pulous in the lesser matters of Religion; [Page 155]let us instruct them in the Extent of their Christian Liberty, and the Lawfulness of those indifferent things, they are offended at; let us be careful that we do not give them just occasion of offence, or disgust them either by our Words or Actions; but endeavour to win them over by all the lawful Arts and Endearments of Kind­ness and Condescention: And if we must still differ in smaller Matters, let us love as Brethren: If we cannot be of one Mind and of one Opinion, Yet let us be all of one Heart and of one Soul. Amen and Amen.

THE Design of the Royal Preacher in these Words, is to perswade his Hearers, to approach with humble Reve­rence, both of Body and Soul, into God's immediate Presence, and to behave them­selves during the time of Publick Wor­ship with a becoming Decency and De­votion; to come into his House with [...]ouls affected with awful and reverential Ap­prehensions of his Divine Majesty, with open Ears and obedient Hearts, disposed to do whatsoever he commands them. Keep thy foot (says the Wise Man) when thou goest into the House of God. (i. e.) Prepare [Page 157]and fit thy self to partake of these holy Ordinances, compose thy Mind and thy Body to a Behaviour suitable to the Digni­ty of those Duties thou art about, and the weight and importance of them. The Ex­pression is a plain Allusion to the Custom of the Eastern Countries, of plucking off their Shooes when they made any Profession of solemn Respect, or trod on Consecrated Ground, and of washing their Feet be­fore they entred the Palaces of their Kings, or the Places dedicated to God's Publick Worship. Of these Customs we have se­veral Instances in the holy Scriptures, Exod. 3.5. when God appeared unto Moses in the Bush, he commanded him to put his shooes from off his feet, because the place whereon he stood was holy ground. And the Cap­tain of the Host said unto Joshua, Josh. 5.15. loose the shooe from off thy feet, for the place whereon thou standest is holy. Loosing or plucking off the Shooe was a Ceremony of the same import, with uncovering the Head amongst us, a Token of Respect and Reverence: And therefore they wash'd and made clean their Feet when they went into Publick Assemblies: So that Keeping the feet is a very proper Expressi­on to denote that Respect and Veneration, that Humility of Mind, which is a requi­site Qualification for every devout Wor­shipper, [Page 158]who enters into the House of God, and that Reverent demeanor of himself whilst he is there. Keep thy feet when thou goest into the House of God, or (as the Original may be rendred) when thou comest into the House of God, which de­notes to us, both how we ought to Pre­pare our selves before we come to the place of God's Publick Worship, and how we must comport and demean our selves when we are there: And therefore 'tis presently added, And be more ready to hear, than to give the sacrifice of fools; (i.e.) be sure to bring an attentive Ear, and an obedient Heart along with thee, with which God will be better pleas'd, than with those Sacrifices whereby wicked Men think (tho' very foolishly) to appease the Anger of God, and to render him favou­rable and propitious to them, tho' they lead their Lives and Conversations never so contrary to his Laws: for they consider not that they do Evil, they do not consi­der that God has openly declar'd, That he hates and abhors the Sacrifices of such Men, who offer them up with unclean hands, and an impure heart; such as those who think that their Attendance upon the publick Offices of Religion, will a­tone and make amends for the wickedness and immorality of their Lives: This be­ing [Page 159]the plain meaning of the words, I propose to make some Enlargement upon them, under these following Heads.

I. I shall consider how we ought to Pre­pare our selves before we joyn in the Pub­lick Worship of God.

II. How we ought to demean our selves whilst we are Worshipping him.

III. What is to be done after the per­formance of the publick Duties of Reli­gion.

1. How we ought to Prepare our selves before we joyn with the Congregation, in the Publick Worship of God.

For our Edifying and receiving bene­fit by the Publick Duties of Religion, in a great measure depends on a due Prepa­ration for them, 'tis to no Purpose to sow the good seed of the Word, unless our Hearts are manur'd and cultivated, Pre­par'd and dispos'd to receive it. Our Pray­ers will be turn'd into Sin, Isay 29.13. if whilst we speak to God with our lips, our hearts are far from him, nor will our receiving the Sa­crament of the Lord's Supper be of any use to us; if whilst we are partaking of the Holy Elements, we cherish and harbour sinful, and impure Thoughts. And here it may be seasonable to take notice of a [Page 160]dangerous Mistake, which many of the Professors of Christianity are guilty of: They pretend to have a deep and serious Sense, what a weighty and solemn Duty the receiving the Sacrament of the Lord's Supper is, and 'tis for this Reason that they forbear it, because they think they are not sufficiently prepared for it; and yet at the same time these very Men presume to come to the Church, to address them­selves unto God's Throne, and hear his Holy Word without any Preparation at all, as if the Sacrament of the Lord's Supper was the only Duty of Religion, which required Care in the performance of it. Thus they are too nice and scru­pulous on the one hand, whilst they are too negligent and prophane on the other; they wholly omit one Ordinance of God, because they do not think themselves suf­ficiently prepared for it, and lose the be­nefit of all the rest, because they will not Prepare themselves at all. For what o­ther Reason can be given, why Men who live so long under the most powerful Preaching of the Word of God, Edifie so little by it, why their Understandings are so little improv'd in Spiritual Matters, and their Lives and Conversations so little bet­ter'd thereby; but because they do not bring prepared Minds, and good Disposi­tions [Page 161]along with them; their Thoughts are taken up with worldly Affairs, their Hearts are fill'd with corrupt Affections, and many wicked and impure Spirits have taken Possession of their Souls, and then no wonder, that the Holy Spirit of God doth not take up his abode with them, when they are not in a Capacity to give him any suitable Entertainment.

Some Preparation therefore is absolute­ly necessary to be made before we attend on the Publick Worship of God: Which may be perform'd after this or such like manner.

Upon the Lord's Day, or any other day Dedicated to the Publick Service of God, and set apart from our private Employments, to the more solemn Wor­ship of our Creator, as soon as ever we a­wake, let our Souls be season'd with some holy and devout Meditation. Let us consi­der, that at the same time the Sun salutes our Eyes, and refresheth our Bodies with his comfortable Beams, Mal. 4.2. The sun of Righte­ousness doth arise with healing in his wings, and makes us the Overtures of some pe­culiar Favours: That this Day is set apart by the great God of Heaven and Earth, to receive the Homage of his Vassals, and to give them the Liberty of entring his Courts, appearing before his Throne, ad­miring [Page 162]his Excellencies, adoring his Per­fections, celebrating his Praises, and lay­ing open their Wants before him, and beg­ging Supplies; and that therefore 'tis both our Duty and Interest to improve these Seasons of Grace, to Prepare our selves to meet our God, and not only to put our Bodies into a Decent and becom­ing Dress, but to adorn our Souls with such Qualifications and Dispositions, as are requisite for Poor, sinful Men, when they appear before the great Creator and Governour of the World. And because the Preparations of the heart are from the Lord; Prov. 16.1. it will be necessary to prostrate our selves before the Throne of his Grace, and to beseech God, Jam. 1.17. Who is the Author and Giver of every good and perfect Gift, that he will inspire our Hearts with holy Dispositions, and afford us the Assistance of his Holy Spirit, to enable us to cast out of our Minds, all vain and worldly Thoughts, to subdue all Carnal and cor­rupt Affections, and to offer up to him our Bodies and Souls, a pure, undefiled, and acceptable Sacrifice: That we may spend this day (especially that part of it, which i [...] [...]edicated to God's immediate Service) [...]ter so Holy and Devout a man­ner, as may promote our Spiritual Wel­fare, and hereby Glorifie our Father which [Page 163]is in Heaven. Matth. 5.16. Let us beseech Almighty God, that his good Spirit may go a­long with us through all the Duties of the day, and incite, strengthen, and confirm us in every good Work: That he would teach us to Pray with Fervency, and an holy Assurance that all our Requests (which are conformable to the Will of God) shall be granted us; to hear his Word with Attention, and firm Resoluti­ons of performing whatsoever we are con­vinc'd is our Duty; and to Praise him with gladness and cheerfulness of Soul, with Hearts fill'd with the grateful Resent­ments of his Benefits, and Loving kind­ness towards us.

In the next place let us read some Por­tion of the Holy Scripture, and make this the Subject of our Meditation; till the hour approaches when we are call'd upon to joyn with the Congregation in our Devotions, and we hear the Summons to attend God's Publick Worship. It will then be time to enter upon a more par­ticular Consideration, how we have pass'd the last Week, how well we have per­form'd those Resolutions which we have formerly taken up, what Sins we have since been guilty of, what good Duties we have omitted, and that we should be sor­ry for these our Neglects, and bewail our [Page 164]Mis-carriages, and resolve that we will amend our Lives, and never be guilty of the same Sins for the time to come; but that we will walk more uprightly, and more exactly, in Obedience to all the Commands of God.

This is that Preparation of Soul, which every one ought to make before he enters into the House of God. For God will not be serv'd with unclean hands, and an unsanctify'd heart; he abhors even the most solemn Fasts of those Men, who smite with the Fists of wickedness; Isa. 58.4. he expects that the sprinkling water should be sprink­led upon us, 2 Cor. 7.1. and that we should cleanse our selves from all filthiness both of Flesh and Spirit, when we draw near unto him, And wash our hands in innocency, Psal. 26.6. before we compass God's Altar. Let us therefore never omit this Examination of our selves before we enter into God's House, when we have time and opportunity so to do: For tho' upon some sudden Emergencies, all this Precaution is not to be us'd, this Exact­ness of Preparation may be omitted, and a general and habitual Preparation of Mind will suffice; yet this will in no wise excuse the constant Neglect of this Duty, nor take off the blame from those Men, who live in the constant Omission of it; for 'tis highly reasonable to believe that [Page 165]Self-Examination is a Duty in some De­gree as absolutely necessary to be per­form'd before we attend God's Publick Worship; as 'tis before the receiving the Sacrament of the Lord's Supper: Which Sacrament was anciently an Essential part of the Publick Worship of God, tho' of late years it has been scandalously neglect­ed. And therefore as when Men come to the Table of the Lord without due Preparation, 1 Cor. 11.29. they trample under feet Christ's holy Body and Blood, and eat and drink Condemnation to themselves: So when they frequent the House of God, and at­tend upon his Ordinances carelesly and negligently, they grieve God's Holy Spi­rit, provoke him to leave and forsake them, to give them up to hardness of Heart, and a reprobate Mind; Isa. 29.13, 14. Forasmuch as this People (Says the Prophet) draw near me with their mouth, and with their lips do honour me, but have remov'd their heart far from me, therefore behold I will proceed to do a marvellous work, and a won­der; for the Wisdom of their wise Men shall perish, and the understanding of their pru­dent Men shall be hid. God doth not now always punish Prophaneness and Coldness in our Devotions, with tempo­ral Evils, and sickness in the Body, as for­merly in the Primitive Church: But he [Page 166]has exchang'd them for such as are far more dreadful, such as endanger the Soul, and take away the spiritual Life of a Chri­stian. Every unsanctify'd approach which we make unto him, renders us more cold and indifferent in our Devotions, till at last i [...] leads us by degrees into open Prophane­ness and Atheism. Let therefore every one who desires to receive the blessed Influ­ences of God's holy Spirit, and that his Soul may be a Temple fitted and prepa­red for him to dwell in; Let him I say, first cleanse his Heart by a due and strict Examination of himself, and a serious and hearty Repentance for the Errors of his ways; Let him thus keep his feet before he goes into the House of God (i. e.) ob­serve what Paths he has walked in, how the Affections of his Soul are fitted, and dispos'd to partake of these holy Ordi­nances.

Lastly, Whilst we are going towards the House of God, let us entertain our selves with such Meditations as these. Let us consider the Glorious Majesty of that God before whom we are going to appear, that he is the great Creator, Pre­server, and Governour of the World, who humbles himself to look down upon the Sons of Men, being exalted above all [Page 167]Praise, and exceedingly Happy and Glorious, above all that we can conceive and think: 'Tis this God who grants us Audience, and vouchsafes us the Favour of making our Addresses unto him: Let us consider also our own Vileness and Sinfulness, how unworthy we are of so great Favours, and hereby raise up in our Souls, that humble Awe and devout Reverence of the Su­pream Being, Levit. 26.2. which is requir'd of every one who Worships God. Thus the de­vout Cornelius tells Peter, That he and all the rest were present before God, Acts 10.23. to hear all things which were commanded them by God, (i. e.) they had considered with them­selves, who it was that was to speak to them, and that the words they were to hear, were not the words of Peter, a frail sinful Man like themselves, but the words of God. Thus before we present our Pe­titions unto God, we are commanded to consider that God is in Heaven, and we on Earth; (i. e.) that there is an infinite Di­stance between the Creator and his poor Creature; that he is the most Perfect, the most Glorious, and the most Holy Being, but we only dust and ashes, vile Earth and miserable Sinners; vile we are in our own Nature, but we have made our selves much more so, by our manifold Sins, and repeat­ed Transgressions. When therefore we [Page 168]approach the Holy Temple of the Lord, Let us say thus within our selves; Gen. 28.17. How dreadful is this place, this is certainly the place where the Lord dwells? I am now going to the House of God, to appear be­fore the Lord Almighty, who has my Soul in his hand, and the breath of my Nostrils at his disposal, in whom I live, and move, and have my Being; I am drawing near to the King of Heaven and Earth, to present my self before his Face, to pay him my Homage, and to make him the Tenders of my bounden Duty and Ser­vice: Let me therefore put my Mind in­to such a devout Frame, as he will accept of, and take Care that I behave my self with Reverence, Decency, and Devotion. And now having brought you to the Temple. I proceed to shew,

2. How we ought to demean our selves when we enter into the House of God, and whilst we are performing the Duties of Religion. And here I am to consider, 1. The Frame and Disposition of our Souls. Joh. 41.24. 2. The Gesture of our Bodies. God is a Spirit and will be worshipped in Spirit and in Truth, (i. e.) requires prin­cipally, and in the first place the Worship of our Souls, and then that of our Bodies.

Now to a due worshipping God with our Souls, there are requir'd these three things.

I. Attention of our Minds to the Duty we are about.

II. The Intention and Ardency of the Affectons.

III. The Consent of our Wills, and their Conformity to the Divine Will and Plea­sure.

1. If we would offer up unto God an acceptable Service, our Minds must be attentive to the Duty we are about; whilst we are praying to God for those Blessings we stand in need of, or praising him for those we have received, we must either be meditating on the God we Worship, or, the thing we desire or praise him for: For since Worship is the Acknowledgment of those Excellencies and Perfections which are in the Divine Nature, 'tis impossible we should have any serious Sense, or make any due Acknowledgment of these Perfe­ctions, unless we keep our Minds intent upon them: We may as well commend the beauty of an Object we never saw, and be taken with that Musick we never heard, as admire and acknowledge those Excellencies we never thought on or con­sider'd. For to serve God with our Mouths, when our Thoughts are wandring some where else, and employ'd about some o­ther Business, is but Lip-Worship at the [Page 170]best; a Sacrifice without an heart, which God will utterly detest and abhor. 'Tis therefore one of the principal Devices of the Devil, 2 Cor. 2.11. of which we ought not to be ignorant, to excite and stir up vain Thoughts in our Minds, during the time of Divine Wor­ship, to divert them upon worldly and sinful Objects, and hereby to deprive us of that Benefit we might otherwise ob­tain, by a due and conscientious perfor­mance of these Duties. And therefore it ought to be the Care of all good Chri­stians to stand continually upon their Guard, to bear a strict Eye over their Hearts, and as soon as ever they find any vain and sinful Thoughts spring up in their Minds, to cast them out: To re­strain and bring back their wandering Thoughts, and never to make them their own by consenting to them, or dwelling upon them. Some Men are more addicted to roving and volatile Thoughts than others are, from their natural Tem­per and Constitution, and therefore are not so blameable for that which they cannot help: But 'tis then only they are faulty, when their Will closes with them, when they do not make Use of the most proper means to prevent them, (i. e.) A due and conscientious Preparation of their Hearts for Religious Duties; then do they cor­rupt [Page 171]their most Holy Offerings, and turn the Sacrifices of their Prayers and Thanks­givings into sin. Let it therefore be our first and principal Care to fix our thoughts, and keep them attentive to the Duties we are about, and we shall soon find that he who has thus well begun, has half finish­ed his work: If we can but once bring our selves to be serious and attentive, to apply our Minds to the Worship of God, this will naturally produce

2. The Intention and Ardency of our Affections: Rom. 12.1. For the Duties of Religion are in themselves so reasonable a Service, so excellently fitted to bring about those Ends for which they were appointed, and so agreeable to the Faculties of our Soul; that there is requir'd little more to re­commend them to our liking and delight, than a sober and serious Application of our Minds, and a daily and constant accu­stoming our selves to them. It will be tedious and irksome to us at the first, to spend our time in Religious Duties, to pray and hear God's word, and meditate upon it; but when we have once got the Victo­ry over our corrupt and stubborn Natures, by a daily Practice of these Duties; no­thing will yield us so much Pleasure and Delight on this side Heaven, as the pour­ing out our Prayers before God, the lay­ing [Page 172]open our Wants, and begging Sup­plies, the magnifying his Name for Bene­fits bestow'd upon us, and communicating to others the grateful Resentments of our Souls. These are the Employments of Saints and Angels above, and will create a kind of Heaven in every good Man's breast, whose Mind is taken up with such glori­ous Conceptions, and joyful Resentments as these. Psal. 19.10. These (as David tells us) are sweeter than the honey and the honey comb. Which made him chuse rather, to spend one day in God's Courts, Psal. 84.10. than a thousand else-where. Let us therefore Worship the Lord our God with all our heart, and all our mind, and all our soul. Let us em­brace his Truth with our Understandings, treasure it up in our Memories, and caress it with our Affections. Let us pray unto him with Faith, Zeal, and Fervency; and praise him with a due Admiration of his Goodness, and grateful Resentments of his Mercy and Loving-kindness; and then nothing will remain but that,

3. We close with it by our Wills, and conform them to his Divine Will and Plea­sure. That we resolve to amend our Lives in every particular wherein we have done amiss, and to yield a sincere Obedience to the Laws of God, in every known Instance of our Duty; that we [Page 173]may not perform our Devotions, only that we may be thought to be Religious, but that we may be really so; and not only be wiser Men, but better Christians. For the end of all the Devotional parts of Religion is chiefly to lead us unto Pra­ctice; they are enjoyn'd us as helps and means to assist us, To direct our Conversa­tions aright, and that hereby we may be the better enabled to live up to the Rules of Reason and Religion. Do but take any particular Duty into your Consideration, and you will find, that it has a necessary influence upon our Lives, and a direct Tendency to assist us, in a due perfor­mance of our Duty. For Instance, would it not be absurd to imagine, that God has commanded us to Repent of our Sins, because he takes delight in the Sighs and Tears of the Penitent Sinner? For he who is a Being of infinite Goodness, is never better pleas'd, than when he is doing us good, and communicating his Blessings unto us: But the Reason why he commands us to Repent, is that he may make us sensible of the Evil Nature of our Sins, and the Misery and Ruin which our Vices betray us into; and that hereby we may be deterr'd from those Actions, which are so dishonourable to God, and so prejudicial to our selves: Nor would it be [Page 174]more reasonable to Fancy, that our Prayers and Praises make any addition to his Glory, or increase his Happi­ness, for he is infinitely, and therefore perfectly happy in the Enjoyment of himself; but these Duties are enjoyn'd us, that by the performance of them, our Souls may be more seriously affect­ed with a humble Sense of our own weakness, and a grateful Resentment of God's Goodness, whereby we may be in­clin'd to yield the readier Obedience to his Commands, and be drawn by these cords of a man to obey his Laws. I might instance in all the other Duties of institu­ted Religion, Hosea 11.4. but from what I have alrea­dy said it plainly appears, That all the parts of Publick Worship do directly tend to make Men more Holy in this Life, in order to make them more Happy in that which is to come; and that then it doth obtain the End for which it was appoin­ted, when we take up Resolutions of liv­ing better, and of conforming our Wills to the Divine Will and Pleasure.

Thus I have shew'd what that Worship of our Souls is, which God requires of us; that it consists in the Attention of our Thoughts, the Intention of our Minds, and the Harmony of our Wills with God's Di­vine Will. I come to consider,

2. How we ought to Worship God with our Bodies: For since our Bodies, as well as our Souls were the Workmanship of his hands, 'tis but highly reasonable we should pay him the Homage of them, and serve him also with our Bodies which are his. That we should dispose our selves during the time of Divine Worship to such Decent, becoming, and reverential Ge­stures, that we may make it evident to all Men, that our whole Man is dedicated to his Service. And this will be best per­form'd by bearing in mind this general Rule, That we put on that Gravity, and se­riousness of Looks and Behaviour, and de­port our selves after such a manner, as the belief of God's immediate Presence, and the solemnity of his Worship requires from us.

For though Irreverence, and Indecency in the Publick Worship of God, is by too ma­ny esteem'd a light and trivial Offence, and hardly worth taking notice of; which pro­ceeds from this false Notion, they are pre­possessed with; That if they serve God with their Minds and Spirits, 'tis no mat­ter what their bodily Behaviour is: Yet this will be found to be a gross Mistake, and of dangerous and pernicious Con­sequence, if weigh'd in the Balance of the Sanctuary, and of unprejudic'd Reason; for,

1. Why should we believe those Men will Worship God with their Souls and Spirits, who will not Worship him with their Bodies? If they will not do so easie a thing, as to comport their selves decently and affectionately, during the time of Di­vine Service, 'tis not probable that they should perform, that which is far more difficult, to Worship him with Intention of Soul, and Ardency of Affection. It re­quires their utmost Diligence and Applica­tion, to keep their Minds attentive, and to go along with the Congregation in all the parts of Publick Worship, which these Men will never take the Pains to perform, who both by their Looks and Gestures declare, That their Minds are in some o­ther place, and employ'd on some other Business. A multitude of needless and in­significant Ceremonies, such as are enjoyn'd in the Church of Rome, tend to divert our Minds from the business we are about, and make so much imployment for our Bodies, that 'twould be very difficult to serve him with our Souls: But this can­not be laid to the Charge of our Religious Worship, nor do I plead for them; 'tis on­ly a devout and reverential Deportment of our selves I would inforce, a behaving our selves with that Decency and Unifor­mity our Church prescribes, that Gravi­ty [Page 177]and Seriousness, that humble Prostra­tion of our Bodies and Souls, which be­comes Men who are in the immediate Presence of the great God of Heaven and Earth. That this is our Duty will ap­pear,

2. From the Nature of Divine Wor­ship, which (as I have formerly observ'd) consists in that Awe and Reverence which Men have for the Divine Majesty, and the Sense of that infinite distance which is between the Creator and his poor Crea­tures, who continually depend upon him for every thing they enjoy; which makes them approach his Presence with Humili­ty of Mind, and a profound Adoration of his infinite Perfections, and will discover it self in their Looks, Words, and Actions: For there is so close an Union between our Souls and Bodies, that when the one is seriously affected, the other cannot re­main unconcern'd; when our Minds are fill'd with glorious Ideas of God's wonder­ful Perfections, his Majesty, Power, Good­ness, and Loving-kindness towards us; we may as well think to carry Fire in our Bosoms, and not be burn'd, Prov. 6.27. as to contain our selves from discovering the Sentiments of our Minds, by visible Demonstra­tions.

Besides 'tis Essential to Publick Worship, that we make known the Thoughts of our Souls, by Publick Tokens of Reverence and Signs of Honour; this being one chief end of our Worshipping God in Pub­lick, Rom. 15.6. that we may with one mind, and one mouth glorifie God, and incite and stir up one another, to praise and adore him, and declare to the whole World, what a Re­verence we retain for his infinite Perfecti­ons; which can no other ways be done, but by our external Behaviour, and devout Deportment of our selves. And there­fore 'tis worth our Observation, That there never was any man deservedly eminent for Piety and Devotion, who did not joyn Bodily Worship with his mental Adorations. I shall only add a third Consideration.

3. That God and his holy Angels are present in our Congregations, and there­fore we ought to be more careful, that we behave our selves Decently, and carry our selves with Humility and Respect (un­covering our Heads, and bending our Bodies, and giving all the Signs of Atten­tion and readiness to yield Obedience to his Commands) than we would be in the Presence of a temporal Prince. Did God appear in our Churches in a visible man­ner, as formerly he did in the Congrega­tion of the Jews, there is no question but [Page 179]that the Dread of his glorious Majesty, would put every one of us into the most humble and devout Postures; yet God is here present of a truth though we know it not; God and his holy Angels do not on­ly look down and behold us, but are as certainly present in this Congregation, as if we beheld them with our Bodily Eyes. Let us therefore prostrate our selves be­fore God, Psal. 95.6. And kneel before the Lord our Maker; let us give him the Worship of our Souls, and of our Bodies, And praise him in the Congregation of his Saints, and bow down our selves before him.

3. I come to consider in the last place, what is to be done after the performance of the Publick Duties of Religion. And here that the good Seed of the Word may take deep root in our Hearts; let us not give up our Minds to our secular Affairs, and worldly Thoughts, as soon as ever Divine Service is ended, much less should we let loose our Thoughts to Pastimes and Re­creations, though never so innocent and harmless; for were there no Divine Com­mand, common Prudence would dictate to us, that the best way to fix those Truths we have heard upon our Memo­ries, is to take some time to recollect our selves, and to digest what we have heard by serious Meditation; and that in all [Page 180]Probability the diverting our Thoughts to other Employments, will deface all those good Impressions the word of God has made on our Minds, blot them out of our Memories, and make those Truths which have been deliver'd like the Seed sown by the way side, Matth. 13.5. which becomes a prey to the Fowls of the Air. Let us therefore spend some time in recollecting what the Preacher has deliver'd to us, in consi­dering what Article of Religion has been explain'd, what Vertue has been recom­mended, what Vice reprov'd, what Ar­guments and Motives have been us'd, and in short, in comparing the Doctrine de­liver'd with the written word of God; and if we find it agreeable to it, then let us treasure it up in our Minds, and tran­scribe it into our Lives. Let this be the chief end of hearing God's Word, that we may yield a more exact Obedience to his Commands, 2 Tim. 3.15. and grow wise unto Salva­tion.

To this End, let us conclude all with our affectionate and fervent Prayers to God, that he would be pleas'd to inligh­ten our Understandings, open our Hearts, and incline our Wills, and to render his good Word effectual to the accomplish­ment of those Ends for which it was de­sign'd, that we may not be only bare [Page 181] hearers of the Word, but doers of the same. Let us praise and magnifie his Name, for the many gracious Opportunities he has given us of entring his Courts, and ap­proaching his Sanctuary, that we have the Liberty of Worshipping him in Pub­lick, and enjoy the glorious Light of his Gospel, whilst so great part of the World sit in darkness and the shadow of Death. Psal. 107.10. And let us not only content our selves with making a verbal Acknowledgment of these Favours; but testifie our Thank­fulness by a constant Attendance on his Worship and Word, and making it the standing Rule for the Government of our Lives and Conversations.

WONDERFUL good and Graci­cious are the Designs of Provi­dence towards Mankind, both as to this World and the next, and the end of all God's Dispensations in this Life, is so to exercise their Graces, to implant in them such vertuous Dispositions and Habits, that they may be capable of the Enjoyment of that infinite and eternal Happiness, which he has prepared for them hereafter. And therefore 'twas excellent Advice, tho' from the mouth of an Heathen.

Which is as much as to say, Com­mit [Page 183]thy self, and all thy Concerns to Di­vine Providence, let him determine what is most convenient for thee, what is most, requisite in the Course of thy Affairs; for God loves Man, better than Man loves himself, and doth him good oftentimes against his Will, and though he denies him those things which are grateful and acceptable to his fleshly Appetites and De­sires, to his carnal Lusts, and inordi­nate Passions, yet he gives him other Blessings which are more wholsome, and more profitable to him. Thus a careful Physician prescribes safe and beneficial, though unpalatable Medicines to his dis­eas'd Patient; and thus God deals with Mankind, mercifully and bountifully, and frequently denies his Requests and Pray­ers out of Kindness to him, that he may furnish him with those things which are more safe, and more convenient for him. This is an useful Lesson, and to be learn'd from St. Paul's Experience, as 'tis con­tain'd in the Text, and the two preceding Verses. Least (says he) I should be ex­alted above measure, through the abundance of Revelation, there was given unto me a thorn in the Flesh, the Messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from [Page 184]me, And he said unto me, my Grace is suf­ficient for thee: So that the words of the Text are an Answer to St. Paul's Prayer, wherein God instead of delivering him from the buffeting of Satan, which was the thing he pray'd for, Promises to give him his Grace to endure it, which would be far more commodious and advantage­ous to him. My Grace is sufficient for thee. That I may Discourse with the greater Profit upon these words: I shall consider,

I. What it is which God Promises. His Grace.

II. The measure and proportion of it. Such as should be sufficient.

III. The Person to whom it was pro­mis'd, to the Apostle St. Paul. My Grace is sufficient for thee.

As if God should have said thus unto him; I will not answer thy Requests, in exempting thee from thy manifold Trou­bles and Afflictions; but least thou shouldest be opprest by them, I will give thee what is more expedient for thee, to wit, my Grace which is sufficient for thee.

1. What it is which God Promises, viz. his Grace: Which taken in the general, denotes the Power and Efficacy of the Ho­ly Spirit, renewing the Soul to the Image [Page 185]of God, and continually strengthning, and guiding it in Obedience to his Will. Now from the same Spirit proceeds Diversity of Grace; there is Gratia gratis data, or the miraculous Unction of the Holy Ghost, whereby to one is given the Gift of Miracles, to another speaking with Tongues, to a third Prophecying; but this is not the Grace meant in the Text, 1 Cor. 10.12. for this was communicated to wicked, as well as to good Men, to Ba­la [...] and Saul, and Caiphas and Judas, as well as to the rest of the Apostles; this was the occasion of tempting St. Paul to the Sin of Pride, of which he speaks in the Verses before the Text. And those excellent Gifts and Endowments with which this Apostle was furnish'd, tended to puff him up, and expos'd him to the Buffettings and Temptations of the Devil: But that Grace which upheld and strength­ned him, and was sufficient for him; was what the School-men call Gratia gratum fa­ciens; or the Grace of Life. Such as are all the saving Gifts and Graces of the Spirit, which are wrought by his Help and Assi­stance in the hearts of Believers, such as Faith, Hope, Charity, Purity, Humility, and all other gracious Habits of the Mind, which the Apostle calls the fruit of the Spirit, and wherein the Image of God, [Page 186]the Power of Godliness, and the Spirit of Christianity do truly consist. Eph. 1.6. This is that Grace which renders us acceptable unto God, and is in effect eternal Life unto us. This is that Grace which is best describ'd by its Effects, Rom. 6.23. Which illuminates our Ʋn­derstandings, teaches us those things we know not, 1 Joh. 2.27. and brings us to the Knowledge of the Truth; this renews the Image of God in our Souls, governs our perverse Wills and Affections, Counsels and Acti­ons, God's holy Spirit leading, guiding and directing us in all our ways; Rom. 8.14. this unites us unto Christ our Head, Comforts us in all our Affliction and Distress, whether of Body or Soul; and therefore the holy Spi­rit is call'd the Comforter, Joh. 15.26. Psal. 45.8. and the Oyl of Gladness. And lastly, It helps us in all our Streights, and Supports us in times of the greatest Distress and Extremity; it keeps us from despairing of God's Mercy when we consider our manifold Sins and Transgressions, or from questioning his Providence, because of our Miseries, and from back-sliding and falling off from Christ for fear of Danger, or any other worldly Respects. In short, it enables us to do all things, Phil. 4.13. which God requires of us, through Christ that strengthens us. Which brings me to the

2. Observable in the Text. The mea­sure and proportion of this Grace; 'tis such as is sufficient to enable us to under­go whatsoever God shall please to lay up­on us. My Grace is sufficient for thee: 1 Thes. 5.23. For since that God who gives this Grace, is in himself All-sufficient, therefore there is no question, but that the Assistance which he affords, will be sufficient to bring about those Ends for which he gave it. God's Grace sanctifies all the Facul­ties of our Souls, all the Powers of our Body; it is sufficient in every State and Condition of Life, it cheers us in Adver­sity, it restrains us in Prosperity, not suf­fering us, either to be puft up with the one, or to droop under the Burthen of the other. It is a sufficient Remedy against all Temptations, and fortifies our Souls a­gainst all sorts of Batteries. Eph. 6.12. When we are afflicted, it tells us, That our Sufferings here are not worthy to be compar'd with that eternal weight of Glory, Rom. 8.18. which shall be reveal'd in us; or if we abound in Blessings, or in Gifts natural, or superna­tural, it tells us from whence they came, and to what end they were bestowed upon us, that we must not hide these Talents in a Napkin, or abuse the Grace of God unto Wantonness, but promote as much as in [Page 188]us lies the Glory of God, the good of our Neighbour, and the eternal Welfare of our own Souls. Tho' we offer up our Pray­ers to God without present Returns, or apparent Success, it tells us, That God forbears to give us those good things we ask for, that he may try our Patience and Perseverance; and since he doth not see it expedient to grant them, therefore 'tis our Duty to wait the Determination of his good Pleasure. Again, God's Grace is suf­ficient for all Persons; our heavenly Fa­ther is so merciful, that he shines as well upon the bad as the good; of his full­ness all receive Grace for Grace. Joh. 1.9. And tho' the Grace of God is not imparted to all alike, yet every Man receives a suf­ficient Portion of it, sufficient to supply all his Wants, both Temporal and Spiri­tual. For as if you dip Vessels of diffe­rent Sizes into the Sea, every one will be full of Water, though every one doth not hold the same quantity, so tho' there are different Gifts, and different Administra­tions, and different measures of Grace communicated to Men; yet God with-holds from no Man sufficient Grace, to enable him to be good and vertuous, and to answer all his pressing and unavoidable Necessities. The Israelites in the Wilderness gathered Manna, Exod. 16.18. according to every Man's eating, [Page 189]when they did measure it with an Omer, he that had gathered much had nothing over, and he that had gather'd little had no lack: So God gives his Grace unto Men, according to every Man's necessity; measure it with an Omer, weigh all the Circumstances and you will find, That neither he that has little has Cause to re­pine, nor he that has much, to boast. One Man is surrounded with Temptations, bur­then'd and loaded even to the ground with Afflictions, oppress'd with Difficulties, and to this Man God gives a greater Portion of his holy Spirit, he assists him more powerfully, he strengthens and confirms him after an extraordinary manner, and enables him to close and grapple with the Difficulty or Temptation which assaults him. Another has been nurtur'd in Vice, and brought up in Debauchery, and it is necessary, that he should be reclaim'd from his Evil doings, with a strong hand, and an out-stretch'd Arm. A third has been long accustom'd to good, and is na­turally inclin'd to Sobriety and Vertue, and requires only the ordinary Assistance of God's Grace to keep him so. Thus God like a Wise Housholder proportions his Gifts to the Wants, and Necessities of his Children and Servants, and will re­quire of every one according to what he [Page 190]has receiv'd, and reward them according to their Works; he that has but one Ta­lent given him, if he well employs that one, may obtain the Government of one City; though he has not the highest place in the Kingdom of Heaven; yet he will find Admittance there, where the least degree of Happiness, will consist of Joys unspeakable, which transcend all comparison. But if God call out any one to give Testimony to the Truth, or to be an eminent Example of Patience or Long suffering, or taking up the Cross, he will furnish him with proportionable measures of Strength; so that the good Christian may rest assur'd, that though at present he finds himself weak and frail, and un­able to undergo the Affliction, which he fears will suddenly fall upon him, yet I say he may assure himself, that the Divine Assistance will always attend him, God will never leave him, nor forsake him, but as his troubles grow upon him, so shall he be supply'd with more Power, more Courage, and more Ability, to bear up under them. God is faithful, 1. Cor. 10.13. and will not suffer us to be tempted above what we are able to bear, as St. Paul assures us. And that God has been faith­ful in the performance of this, as well as his other Promises, we need no other Testimo­ny, but that of our own Consciences. For if [Page 191]we look back upon the past Transactions of our Lives we shall find, how frequently God's Grace has suggested to us, This is the Way, walk in it, when we were in suspence how to behave our selves; and has as it were Pointed out our Duty to us; how often we have been prick'd at the heart, when we have committed any Sin, and stir'd up and incited to do good; and the Rea­son why we have done amiss, and trans­gress'd God's Commands has generally been, because we have not improv'd those good Motions, and followed the Dictates and Impulses of God's Grace within us. For tho' we are not to look for any other Directions, for the Go­vernment of our Lives, besides those of God's written word; and if we have any thing suggested to us, which is opposite to this establish'd Rule of our Duty, we ought to look upon it as a snare of the Devil, and the Instigation of an evil Spi­rit: Yet on the contrary, when we find any vigorous and strong Inclination to do that, which we are fully assur'd is our Du­ty to do, at that time, and in that place; then we may assure our selves, that this is the Motion of God's holy Spirit, the Grace of God working in us, and that 'tis our Duty to comply with it, to encourage and improve it; and if we do so then, it [Page 192]will certainly bring to pass that Effect, for which God at the first design'd and intended it. It remains therefore, That God's Grace is sufficient for us, (i. e.) gives us Strength, Ability, and Means enough to subdue the Devil, the World, and the Flesh; and that if we are brought under the Dominion, and Power of any of these, we must accuse our own Sloth, and La­ziness, in neglecting to use and improve to the uttermost, those means and helps which God has afforded us. This will be made more evident by considering,

3. The Person to whom this Promise is made, My Grace is sufficient for thee: And if we consider the Person here spoken of (the Apostle St. Paul) according to that account which is given of him in the Holy Scripture, we shall find in his Life, such variety of Circumstances, so very remarkable and instructive, that there is hardly any Condition we can fall into, wherein we may not receive Benefit by his Example, and have an Instance of the Powerfulness, and sufficiency of God's Grace. Let us consider him as a Jew, how zealous was he in the Profession of that Faith, how furious in the Persecution of all such, who either taught or liv'd in the Observance of the Christian Religion? Acts 23.6. He was a Pharisee the Son of a Pharisee. And by conse­quence [Page 193]a rigid Observer, not only of the Rites and Ceremonies of the Law, but also of all the Traditions of the Rabbies; so that though he liv'd at that time, when our Saviour Christ was on Earth, and had heard of, if not seen, the Miracles which he wrought, yet was he an inve­terate Enemy to him and his Religion. And this mistaken Zeal for the Mosaical Law carried him forth to a furious Perse­cution of the Church; he was consenting to the Death of the Martyr St. Stephen, Acts 22.20. Acts. 8.3. Acts 9.1. He made havock of the Church, and breathed out nothing but threatnings, and slaughter against the Disciples; dragging Men and Women to Prison, and procuring Letters of Inquisition against them from the High Priest; and yet for all this, God's Grace was sufficient to bring him from the bondage of the Law, to the Freedom of the Gospel, and the only Righteousness in Christ Jesus; to make him Preach that Faith, which he formerly persecuted, and from an Enemy, to become a Martyr for the Christian Re­ligion. Consider him now as a Christian, and then you will find him remarkable for the exact Government of his Life, his Graces, his Afflictions, his Infirmities.

1. He was remarkable for his austere Life and Conversation. Like one who strove for the Mastery, he abstain'd from all things [Page 194]which might hinder him in his Christian Course, 1 Cor. 9.27. 1 Cor. 15.10. beating down his Body, and bring­ing it into subjection, he labour'd more a­bundantly than all the rest of the Apostles, travelling from Nation to Nation, from City to City, never wearied with Preach­ing, never baffled with Opposition, never tired with disputing, and all this thro' the Grace of God which was sufficient in him.

2 If you would take a Survey of his Graces you may read, That he prophesied, he spake with Tongues, he wrought Miracles; what shall I say, he was enlightned, [...], with an abundance, an Excess, a multitude of Revelations; he was caught up into the third Heaven, 2 Cor. 12.4. and heard words which it was not possible for Man to utter. These were such Privileges, such evident Demonstrations that he was belov'd of God, and a Favourite of Hea­ven, that nothing could keep him from being puft up with them, but an extraor­dinary measure of God's Grace, with which he was endow'd. And as God's Grace was sufficient for him in Prosperity; so,

3. Did it support him in a day of Ad­versity, and Affliction; he was, as he him­self tells us, 2 Cor. 11.23, 24, 25. in stripes above measure, in Prisons frequent, in Deaths oft. Of the Jews five times received he forty stripes save one, thrice was he beaten with rods, [Page 195]once was he stoned, thrice he suffered ship­wrack, a night and a day he was in the deep: in Journeyings often, in perils of Waters, in perils of Robbers, in perils by the Heathen, in perils by his own Countrymen, in perils in the City, in perils in the Wilderness, in perils in the Sea, in perils amongst false Bre­thren; in Weariness and Painfulness, in Watchings often, in Hunger and Thirst, in Fastings often, in Cold and Nakedness, &c. And at last after Forty years Persecution, he was beheaded at Rome; had not the Grace of God been sufficient for him, he could not have suffered so courageously, nor have gloried in his Sufferings with such Christian Bravery, nor have promis'd himself the Crown of Righteousness, with such an earnest Hope, and stedfast Assu­rance.

And Lastly, we have his Infirmities; there was sent him a Thorn in the Flesh, S. Chryso. the Iliack Passion. Tertul. the Head-ach. Cyprian, some Bodi­ly Disease. as the Messenger of Satan to buffet him, by which some of the ancient Fathers under­stood some bodily Disease and Infirmity; but the generality of Interpreters, with more Probability affirm, That by this Thorn in the Flesh is meant, not any par­ticular Evil, but all manner of Temptation, by which the Devil strove either to under­mine his Faith, or to beat him from it. And that he might get the better of all [Page 196]these, and be more than a Conquerour, God Promises him his Grace, and assures him, that it should be sufficient for him; and we find by the Consequence, that it had its desired Effect; This Grace of God was sufficient to keep him humble, when he beheld the most glorious Revelations, and was rapt up into the third Heaven, to support him amidst the most grievous Tri­bulations and Afflictions, to strengthen and confirm him under Temptations, and tho' by earnest Prayer he could not obtain a present Deliverance from his Temptations, yet by the Grace of God he reap'd the Fruit and Benefit of them; an Addition of Grace and spiritual Strength, whereby he was enabled to obtain the Victory over them in this World, and an eternal, and never-fading Crown of Glory in the next.

And now what remains, but that we make a right Improvement of all these Considerations, and direct our Thoughts from the Contemplation of these words in the General, to consider the influence they ought to have on our particular Lives and Conversations. And to this end I shall endeavour to draw such Infe­rences, as naturally flow from the Truths already deliver'd. And,

1. 'Tis the Interest of every Man to state the Case plainly between God and [Page 197]his own Soul, and to examine his own Heart, whether he has got saving Grace or no; for since this alone is sufficient to support a Man in Affliction, and to keep him steady under all the Turns and Vi­cissitudes of humane Affairs, it certainly behooves every one to be well assured, that he is possess'd of this Jewel of great Price; especially since 'tis so frequently counterfeit ed, and Men are so ready to impose upon themselves, and deceive their own Souls, and to embrace the shadow of Religion in­stead of the Substance. Try and examine well your selves, know you not your own selves, that you must have this true saving Grace of God, unless ye are Reprobates. Take heed all things are not according to the outward appearance; the Prince of dark­ness often transforms himself into an An­gel of Light; A Man may hear, and read God's Word, and pray frequently and fer­vently, and yet not have the true Gift of Understanding, and Spiritual Wisdom; He may (saith the Apostle) Give his Bo­dy to be burnt, 1 Cor. 13.1, 2, 3. and all his Goods to feed the Poor, and yet not have the Gift of Love; he may have a Faith sufficient to re­move Mountains, and yet be nothing; he may have all Knowledge and all Prophecies and the tongue of Men and Angels to ut­ter it, and yet be only a sounding Brass, [Page 198]and a tinkling Cymbal. But a true saving Grace will discover it self by such Effects as these, by a sincere Love to God, a fervent Charity to your Neighbour; and a sober Meekness in the Estimation of your selves. If you have a sincere Love to God, you will avoid Evil, and do Good out of such Principles and Motives as these; because the one is pleasing, the other hateful in the sight of God, because Sin debases our Nature, and provokes God to withdraw his Grace from us, and grieves his Holy Spirit. If you have fer­vent Charity to your Neighbour; you will Love him for God's sake, because he enjoyns it, and maintain an universal Charity for all Men, as well Enemies as Friends; Luk. 6.13. you will Love those who hate you, bless those who Curse you, and pray for those who despitefully use you, and perse­cute you. If you have sober Meek­ness, and a just Valuation of your selves, you will have a low and mean Opinion of your Self, and your Performances, and readily acknowledge your own Frail­ties, and be sensible of your Infirmi­ties, and confess that naturally you are insufficient for every good work; 1 Cor. 15.10. and that 'tis from God's Grace alone that you are what you are: You will rely on the infi­nite Mercy of God, and the sole Merits [Page 199]of Jesus Christ, and pray incessantly for the continuance of God's Favour and Assistance, without being puff'd up with an over-weening Opinion of your own Abilities, or casting an envious Eye, or a disdainful Look on the Attainments of other Men. These are the Chief and Prin­cipal Fruits of the Holy Spirit, and are the necessary Effects of saving Grace: Gal. 5.22. And if after a diligent Search, and serious Enquiry, it plainly appears, that you are possest of these Qualifications, you may then, and not otherwise be secure, that you have truly God's Grace, even the Grace of Life.

2. If you find you have true Grace, endeavour to cherish and encrease it: For though God has promised, That his Grace shall be sufficient for us; yet this is a Pro­mise made good only to such Persons, who perform the Condition annexed to it, that is, who joyn their own Endea­vours with it. This is the Duty on our part to be perform'd, which if neglected will intercept the Emanations of God's Grace, grieve the Holy Spirit, and pro­voke him to depart from us, and for­sake us; if therefore we would keep that Grace which God has given us, we must cherish and improve it, we must hearken to its Motions, obey its Commands, com­ply [Page 200]with its Councels, and pray that God would continue and encrease it to us. Let us Pray for all such Mercies, both Tem­poral and Spiritual as we stand in need of, but let us make our most fervent and fre­quent Addresses at the Throne of Grace, for the Blessed Influences and Assistances of God's Holy Spirit; and beg of God in­stantly, that he would be pleas'd to give us his Grace, to enlighten, assist and com­fort us in all our Exigences, and to teach and enable us, to make a due Use and right Improvement of all other Mercies. Thus much in the General, but more par­ticularly,

3. Let us learn to be thankful for that measure of Grace, which God has bestow'd upon every one of us; since 'tis such as God sees sufficient for us, and as much as will enable us to work out our Salvation. If David can slay the Philistine with a Sling and a stone, what need has he of Saul's Armour? If God enables us to per­form what he requires of us, what occa­sion have we for any irresistible Impulse, or any force upon our Wills: When we may be sav'd like Rational Creatures, by God's Grace in Conjunction with our own Endeavours, why should we expect to be driven on by a blind Instinct or Fatality? If our Gifts are sufficient to subdue our [Page 201]Spiritual Enemies, and obtain Heaven, we ought to be content, and thankfully ac­quesce in the Bounty of our good God, and liberal Benefactor. We are taught indeed to covet earnestly the best Gifts, 1 Cor. 12.31. and to strive continually to grow in Grace; but having done our Endeavours, we ought to rest satisfy'd with that Measure and Pro­portion of Grace, which God is pleas'd to impart to us. If our Neighbour has greater Gifts than we have, it's a Sign that he has made more use of them, that his N [...]cessities are greater, his Duties, Temp­tations, and Tryals more weighty, fre­quent, and troublesome; whether there­fore we have ordinary Grace, let us nei­ther repine at God, nor be dejected in our selves, nor envy others: Or whether we have extraordinary Grace, let us not forget God, or be puft up, 1 Cor. 12.11. or despise o­thers; for this diversity of Gifts proceeds from the same Spirit, distributing to every Man as he will.

4. Let us hence learn to endure Temp­tations, and Afflictions patiently. For though our Afflictions at the first sight appear never so grievous and insupporta­ble, yet God has promis'd, that he will lay no more upon his Servants than they are able to bear; he will proportion his Assistance to their Wants, and give them [Page 202]Strength to undergo that Burthen, he is pleas'd to lay upon them, His Grace will be sufficient for them.

What good Man can undergo greater Troubles and Calamities than St. Paul did? And yet through the Grace of God, he was not only supported under them, but he arriv'd to so high a Degree of Trust and Confidence in God, as to make them mat­ter of Joy and Satisfaction, and to Glory in them: Where that long Catalogue of Afflictions is introduc'd with this Preface; Seeing that many Glory after the Flesh, 2 Cor. 11.18. I will also Glory. And let us but summon up our Christian Courage, and Resolution, let us but put forth that Strength which God has given us, and pray to God fervent­ly, and uncessantly to give us his Grace and Blessing; and there can no Affliction befall us, which we shall not be enabled to go through with and at last see a Hap­py and Comfortable end of it; we shall receive the benefit of it in this World, and obtain the Reward of our Patience in the next. And therefore,

5. and Lastly, We may from hence learn to refer the Success of our Prayers unto God. If we do not presently re­ceive an Answer to our Petitions, let us not despond or conclude, that God either doth not hear, or will not grant a favou­rable [Page 203]Answer to our Requests; for there may be many Reasons, why God may de­fer the giving us those Mercies we pray for, and sometimes to deny us those things which we think good and convenient for us: Perhaps there may be a Defect in our Prayers, we may not have pray'd with sufficient Fervency, Piety, and Perseve­rance: Perhaps the thing we pray for, is not expedient for us, or God sees it will be more for our good to be without it; and in all these Cases, though he denies our Requests, Gal. 6.9. yet he consults our benefit and advantage. Let us not therefore be weary of well doing, considering, That at last we shall reap if we faint not, our Pray­ers will return into our Bosoms loaden with Blessings. And in the mean while, it may be sufficient to support and comfort us, to consider that God deals with us after the same manner he did with many holy Men, and eminent Saints, whose Examples are recorded in the Holy Scripture for our In­struction; David, tho' a Man after God's own Heart, yet by much Weeping, Fasting, and Praying, 2 Sam. 12. could not obtain the Life of his Child. And Samuel though a Prophet of the Lord, could not prevail with God to continue the Kingdom upon Saul and his Posterity. St. Paul in the Text, 1 Sam. 16.1. though one of the Apostles of our Saviour Christ, [Page 204]and though he not only pray'd thrice; but offer'd up vehement Supplications and Pray­ers, could not obtain an Exemption from the buffetings of Satan. When therefore we offer up our Prayers, and Supplicati­ons to God, let us always make our Re­quests with Resignation, and Submission to the Divine Pleasure, and after the Example of our Blessed Saviour, annex this Condition to all our Petitions; Ne­vertheless not as I will, Mat. 26.39. but as thou wilt. And then if God doth not see fit to give us the Blessings we pray for, he will give us some better thing instead of them: Or if he doth not deliver us out of that Af­fliction or Trouble we groan under, he will bestow upon us a suitable Measure of Grace to support us under it. Either of these Considerations may be a sufficient Encouragement to place our Trust and Confidence upon God, and to Persevere in our Addresses at the Throne of his Grace.

IT was deservedly look'd upon, as one of the chief Excellencies of the Persian Laws, that they did not so much design the Punishment of Wickedness and Vice, as the using means to prevent the Com­mission of it, that by a careful Education of Youth, in the Principles of Vertue and Morality, they took away the Cause of all inordinate Desires and Affections, and render'd their Duty so familiar, and habitual to them, that they had no need of those terrible Tortures, and Bloody Executions, whereby other Law-givers frighted their Subjects into Obedience. And of this Nature is the Duty recom­mended, [Page 206]in the Text: For was but this one Precept sincerely conform'd to, did we but perform this one Duty conscienti­ously and honestly, we should find very little Difficulty in yielding Obedience to all the rest. For that Man would never commit Murder, that durst not be angry without a Cause; nor be adulterous in the Act, who did not first transgress in his Desire: Can we think he would be Guil­ty of a deliberate Perjury that fears an Oath, or defraud another, who permits not himself to Covet? For if the first Sparks of ill were quench'd within, they would never break out into a Flame; and therefore it was Advice well becoming the Wisdom of Solomon. To keep our Hearts with all Diligence: For out of them are the Issues of Life.

In which Words be pleas'd to take Notice.

I. Of a Duty recommended to us. To keep our Hearts.

II. Of the manner how this Duty ought to be perform'd. With all Diligence.

III. Of the Motive to engage us thus to perform it: For out of them are the Issues of Life.

IV. I shall add some Directions to faci­litate this Duty to us, and to assist us in the due Government of our Hearts.

1. Here is a Duty enjoyn'd us. Psal. 12.2. 2 Kin. 10.30. Matth. 22.37. 2 Sam. 24.5. Rom. 7.22. [...] the Man within us. 1 Pet. 3.4. [...]. the hidden Man of the Heart. To keep our Hearts. Now the Heart has different Acceptations in the Holy Scripture; 'tis sometimes taken for one Faculty of the Soul, and sometimes for another; for the Understanding, the Will, the Affections, the Conscience, and sometimes for the whole Soul. I shall take it in the most compre­hensive Sence, and then it will denote to us all the Thoughts; and Inclinations, the Passions and Affections of the Soul. For 'twas the Opinion of the Ancients, that the Heart was the Seat of the Soul, and the Instrument of its most noble Operati­ons. So that by keeping the Heart is meant, a looking into the most private Recesses of our Soul, a curious and particular Ob­servation what is transacted there; the taking a view of all our Inclinations, Pas­sions, Desires, and Affections, and compa­ring them with the Rule of God's Word, approving those which are Good, and dis­allowing those which are Evil. It denotes also the making use of such Means, as may be effectual to bring our Souls into a due Frame and Temper; the taking Care that the Thoughts of our Hearts, may not be taken up with any unlawful Ob­ject, or drawn out too far on any sensual Pleasure, or worldly Advantage; but that [Page 208]we sincerely desire, and heartily endea­vour to render them entirely conforma­ble to the Laws of God.

Not that it is possible for the best, and most Holy Men, to govern their Hearts so exactly, as never to transgress the strict Rules of their Duty, or never to offend in Thought: Alass! Vain and sinful Thoughts will continually spring up in our Minds, they are the necessary Effects of our deprav'd Natures, and the Devil will take all Opportunities of inciting them in our Souls, and presenting such tempting and alluring Objects to our Phancies, as will produce inordinate Affections, and Desires. 'Tis not in our Power, and therefore it cannot be our Duty, so to keep our Hearts, as that no vain Thoughts should intrude themselves there: Whilst we continue in these frail Bodies, and Houses of Clay, we shall be subject to many Pas­sions, and the Fumes which arise from our inferiour Appetites will cloud our Un­derstandings, and in some measure capti­vate our Reason. 'Tis plain and Evident, that many of our Thoughts proceed from the Frame and Constitution of our Bodies, and do in a great measure depend on the present Circumstances we are in, and the Objects we converse with. If we are of a cold and Phlegmatick Constitution, we [Page 209]shall be affected with Melancholy, and di­strustful Thoughts, and Phancies; if of a Cholerick Temper, Passion will sometimes get the upper hand of us; when we are at Ease and in Prosperity, our Thoughts will be apt to be too gay and volatile; if in Pain or Misery we must needs be sensi­ble of it, and poring on it. And there­fore all that a good Christian can do, is to Endeavour to keep his Heart, in as good a Frame as he possibly can, to be continu­ally on his Guard; and though he cannot attain to Perfection in this Life, yet to en­deavour after it, by curbing his unruly Pas­sions, governing his Affections, and Appe­tites by the Laws of Reason, and when­ever they break out, and Act irregularly, reducing them within their due Bounds, and not allowing or delighting in the least sinful Thought, or suffering it to dwell or remain in our Hearts, but casting it out with all speed and Indignation ima­ginable. And this must be done

II. With all Diligence, which denotes these two things. 1. That this Duty ought to be our constant Employment, that we do not let any day slip without examining the Frame of our Hearts; for if we sleep never so little, The Evil one will take the Opportunity of sowing his tares in our Souls, if we are not always upon [Page 210]our Guard, the Cares and Business of Life, or the Pomps, and Vanities of the World, will imprint either such light and garish, or such Melancholy, and distracting Ideas of things in our Minds, as will produce a fruitful Crop of Vain, Sollicitous, and Sin­ful Thoughts: This must be the business of every day, for the Thoughts of our Hearts are apt to be disorder'd with every Gust of Passion, and will require a watch­ful Eye, and a continual Care, to keep them in any tolerable Order. 2. The keeping our Hearts with all Diligence, im­plies the greatest Intenseness, and Appli­cation of Mind imaginable. For we must take a great deal of Pains to come to a through knowledge of the thoughts of our Heart. The Heart of Man is deceitful, and desperately wicked, Jer. 17.9. who can know it? Which Text, though primarily intended to de­note the Difficulty of knowing what o­ther Men think, or what Opinion we shall have of things hereafter; as appears by the coherence of the Words with those which went before, yet they may well serve, to intimate to us the Difficulty of giving an impartial Judgment of the pre­sent Sentiments of our Minds, and what the true bent and Tendency of our De­sires, and Affections are; for we are so fond of our Bosom sins, and those darling De­lights, [Page 211]which either Custom or Inclinati­on has endear'd to us, that we think we can never sufficiently caress them; and though our Affections are drawn out af­ter the most extravagant manner after them, yet we cloath them with such plau­sible and specious Pretences, as make the most criminal Enjoyment of them appear (at least to us) harmless and lawful. Who is there that will not readily acknowledge that we ought to Love God, with the most intense and zealous Affection, With all our Soul, and with all our Strength, and the good things of this World, in a lower and subordinate Degree? and yet how dif­ficult a Task would it be to persuade the most sordid and miserable Worlding, That his Affections are not plac'd on things a­bove, but on things below? and though he is notoriously guilty of this Vice of Co­vetousness, and sees the Folly of it in other Men, yet is he not able to turn his Eyes in­ward, and to discover it in himself; so great Diligence and Industry doth it require, to range over all the turnings and wind­ings of our Hearts, and to be acquainted with all those crooked Paths, which Sin and Error have made in our Souls. And if there is so much Diligence requir'd to know the thoughts of our Hearts, it must needs call for our utmost Care to manage [Page 212]them aright, and keep them in due Order. And therefore there will be the more need to consider,

III. The Motive made use of in the Text to engage us, to the Performance of this Duty. For out of them are the Issues of Life, (i. e.) our Happiness both in this Life, and the next doth depend up­on a diligent and conscientious Discharge of this Duty.

1. Our Happiness in this World de­pends upon it. For,

1. By keeping our Hearts, we shall learn to manage our Affairs with Prudence and Discretion. For the greatest part of those extravagant Actions which Men commit, proceed either from the want of a due Deliberation before they enter upon Action: Or, a discreet executing what their Reason tells them, is fit and ought to be done. Either they are hurried on by the Violence of their sensual Appe­tites, and head-strong Passions, or byass'd by some inordinate Lust, and corrupt Af­fection, and these betray them into indis­creet, absurd, and sinful Words, and A­ctions. Now he that is accustom'd to keep his Heart, considers well and delibe­rately every Circumstance of an Action, before he puts his Thoughts into Excuti­on; [Page 213]he weighs first his own Power and Ability, and then enquires both into the Lawfulness, and Expediency of the thing he undertakes; by which means he a­voids those Rocks upon which so many split, (i. e.) Rashness in setting upon those things he has neither Power nor Skill to perform on the one hand, and a too great Diffidency, and distrust of his own Abili­ties on the other: The first of these pro­duces Shame and Disappointment, when a Man finds himself not able to compass the End he aim'd at, and falls short of his too bold and daring Designs; the second deprives him of many valuable Benefits and Advantages which lie in his way, and require only the Pains of seeking after them, and possessing himself of them. And in truth since all our Words and A­ctions are the Streams, which flow from the Fountain of our Hearts, therefore it must needs follow, that he who governs his Heart wisely and prudently, cannot go far astray in his Words and Actions, all our vital Operations will savour of that Root and Principle from whence they proceed; and a Holy Life must needs be the necessary Effect of a sanctified Heart.

2. A due Government of our Hearts, will produce Peace, and quiet of Mind, by freeing us from those raging Passions, and sensual Affections, from proud, ma­licious, [Page 214]and envious Thoughts, which di­sturb our Peace and Quiet, and render our Lives uneasie and burthensome to us. For it has been an old, and a very true Ob­servation, that Content and Satisfacti­on, and by consequence Happiness in this Life, doth not proceed from the abun­dance of the Goods of this World, or the indulging our selves in sensual Pleasure, but from the Temper and Constitution of our Minds; in a contentedness and satis­faction with that Condition, the wise Pro­vidence of God has allott'd us, and a dis­creet Enjoyment of those good things he has made our Portion in this World. A sound Mind in a sound Body, was the wise Wish of a Heathen Poet; for that Man whose Heart is full of Envy or Malice, or sollicitous Care, or Pride, would be un­easie on a Throne, and miserable amidst the most plentiful affluence of worldly Enjoyments, but he who has obtain'd the Art of Governing his Thoughts, by the Laws of Reason and Religion, will enjoy the Pleasure of a quiet and compos'd Mind, amidst all the noise and hurry of this World, and remain contented and sa­tisfy'd with his Condition, without cast­ing either an envious Eye on the Possessi­ons of those who are above him, or a dis­dainful Look on those who are in a meaner Condition than himself. From hence will flow,

3. Peace of Conscience; 1 Joh. 3.21. for if our Hearts condemn us not then have we confi­dence towards God, that Man who has been so careful, as to set a strict and dili­gent Watch over his Thoughts, will be from thence assur'd, that his Heart is up­right towards God, and has good grounds to believe that he is in his Favour, and under his Protection, and this will pro­duce the greatest Joy and Satisfaction ima­ginable; and therefore 'twas good Advice which the Oracle gave Craesus.

[...], the way to be Happy is to know thy Self; for a through Knowledge of our own Hearts, and the Government of our Thoughts according to the Rule of God's Word, is a chief Ingredient, as well as the principal Cause of a happy Life in this World.

These are the blessed Effects of Keep­ing our Hearts as to the Concerns of this Life; but if we consider, 2. Its influence on our eternal Happiness, we must needs judge it highly reasonable to use our ut­most Care and Diligence in the Perfor­mance of this Duty. For,

1. God has made the Keeping our Hearts one part of our Duty. The words of the Text are not only a prudential Councel containing Matter of Advice, but a Po­sitive [Page 216]Command; God expects we should comply with it, and yield our Obedience to it. 'Tis true, the Jews of old did ima­gine that Thoughts were not sinful, unless immediately Blasphemous against God, and therefore they did not blame the In­tention of the Heart to commit Murder or Adultery, unless 'twas actually put in Execution; which we have the less reason to wonder at, because there are so many amongst us, who maintain this absurd Opinion, and Fansie their Thoughts are so free, that they shall never be call'd to Account for them; if they can but Act so cunningly as to escape the Censures of Men, Psal. 55.21. if they can but speak words smoother than Oil, they are not at all sollicitous how their Hearts stand affected. But let these Men consider, Rom. 2.15. that at the last day when God shall judge the secrets of Men, we shall be call'd to an Account for all the Thoughts and Intents of our Heart, as well as for the loudest Words, and most publick Actions; in God's Book not only the Members of our Body, but the Thoughts of our Mind are written; and therefore we are commanded, not to make Provision for the Lust of the Flesh, Rom. 13.14. [...], not to contrive before-hand, how we may fulfil our sinful Appetites and Desires. Solomon tells us, That the [Page 217]Thought of Foolishness is sin, (i. e. Prov. 2.4 9. a foolish Thought) and that a Man of wicked De­vices, or Thoughts God will condemn. Prov. 12.2. And St. John affirms, 1 Joh. 3.15. That whosoever hates his Brother, or retains any Rancour or Ma­lice in his Heart is a Murderer: Now as on the one hand, God will accept of the sincere Intention of those Persons, who fail in their Obedience only for want of Power and Ability, to perform what he has commanded them: So on the other, our Thoughts may be sinful in the sight of God, though we have neither Will nor Power to put them in Execution. Abraham only intended to Sacrifice his Son Isaac, Heb. 11.17. and this holy Purpose of his Heart was imputed to him for Righteousness; Gen. 18.12. and when Sarah dis-believ'd the Promise of God, and derided it in her Heart, she is said to laugh within her self, and God resents the Provocation. And though 'tis true, that when a wicked Thought is put into Execution, and breaks out into a wicked Act, Jam. 1.15. when Lust has conceiv'd and brought forth Sin, 'tis of a far more heinous Na­ture, and deeper Dye, than when it was only an Embryo, or in the Birth; yet in many Respects our Thoughts may be more wicked, than either our Words or Actions can be. For, 1. Our Thoughts are more numerous than our Actions. There must [Page 218]be many Preparatory Motions of the Mind, many Thoughts twisted together, to produce one deliberate sinful Action: How many Plottings and Contrivings, De­sires and Hopes, Wishes and Complacen­cies, must go before the Commission of every evil Deed? There must be first a Scheme erected in our Minds, the Means and Methods must be resolv'd on, the In­struments must be chosen, and the thing frequently acted over in our Thoughts, before any notorious sinful Action can be committed. 2. The same Sin may be act­ed over a thousand times in the Mind, which can only be once perform'd in the outward Action. We may take a great deal of Pleasure and Delight in recalling the Sins we have formerly committed, in representing them in our Fancies, and re­acting them over in our Imaginations, and hereby draw down a fresh Guilt upon our selves. Nay, 3. We may be guilty of those Sins, by contriving them in our Minds, which can never possibly be real­ly acted; thus the Covetous Man may rob his Neighbour of his Wealth, though he never obtain the Possession of it, the Ma­licious and Revengeful may murder his E­nemy, when out of his reach, and the Cruel and Blood-thirsty may imagine all Mankind to have but one Neck, and then [Page 219]cut it off, Psal. 14.1. and the Atheist may say in his Heart there is no God, and fancy him ex­cluded out of the World. From these, and such other Considerations 'tis obvious to conclude, That we are not left at li­berty to think as we please, but that the Government of our Thoughts is a necessa­ry and indispensable Duty. Nay so ab­solutely necessary is it to our eternal Wel­fare to keep our Hearts, that no Word or Action can be good or acceptable unto God, which doth not proceed from a san­ctify'd Heart. A wicked Man may per­form many Acts of Justice and Charity, but if they do not proceed from a good Disposition of Mind, they are only splen­dida peccata, counterfeit Vertues, and therefore the Apostle tells us, 1 Cor. 13.1. That if we give our Goods to feed the Poor, and have not Charity, (i. e.) a sincere Love to God, and our Neighbour (which is seated in the Heart) all those good Deeds will profit us nothing.

2. The Keeping of our Hearts, is con­ducive to our eternal Happiness, because the maintaining our Communion with God depends on it. Now our Communi­on with God is maintain'd by our offering up Prayers and Praises unto him, and his Acceptance of them, and bestowing on us, the blessed Influences of his Holy Spi­rit; [Page 220]and if so, then what Sacrifice of Prayer and Thanksgiving can be accep­table unto God, which is offer'd up from a Heart full of impure Desires and Affecti­ons, reeking with Lust, or Anger, or Re­venge? He is a pure and holy Spirit, and delights to dwell in a humble and contrite Heart; Isa. 57.15. and if our Hearts are infected with Envy, Malice, Pride, or Lust, we shall grieve him, and he will depart from us, and then the Devils those impure Spi­rits will take Possession of our Souls, they will become a Cage of these unclean Birds, a fit Habitation for these Legions to dwell in.

3. A right Frame of Heart is a Qualifi­cation absolutely necessary, to render us capable, of enjoying eternal Happiness, in the Life to come. For our Happiness in the other World, will in a great measure depend on the Preparations we have made for it in this: Our Life here is a State of Probation and Trial, a small Span of time allotted us, to furnish our selves with vertuous Habits, and Divine Qualities, (those wedding Garments) which will render us welcome Guests at the Marriage of the Lamb. And therefore if we would have any well-grounded Hopes of Happi­ness in the other World, we must make it our Employment here; to restrain our [Page 221]Passions, moderate our Affections, enflame our Hearts with Zeal and Devotion, and accustom our selves to holy Meditation; these are Qualifications absolutely neces­sary to make us relish the Pleasures of an­other Life. For we may with as good Reason hope to satisfie our Hunger with precious Stones and Diamonds, or our Thirst with the sight of stately Buildings, or goodly Apparel; as that a malicious, envious, lustful, or covetous Person, (whilst he continues so) should take delight in the Beatifical Vision, and in singing Praises and Hallelujahs unto God. So necessary is it, that we cleanse and purifie our De­sires and Affections, to qualifie and dispose us for eternal Happiness, as well as for the Happiness of this Life. I come now in the last Place,

IV. To add some Directions to facilitate this Duty to us, and to assist us to govern our Hearts aright.

1. Be diligent and industrious in the Bu­siness of your lawful Calling. For every Man either has or ought to have some lawful Employment or Calling, in the Exercise of which he should endea­vour to promote the Glory of God, and to be a useful Member of that Com­munity in which he lives; those who by the Eminency of their Birth, and the large­ness [Page 222]of their Fortunes, move in a superior Orb, and seem to be freed from that Original Curse, Gen. 3.19. of getting their Bread with the sweat of their brows, are so far from being ex­empted from it, that as they have more Talents committed to their Trust, so their Accounts will be the greater at the last day. Now by Diligence in our law­ful Callings, we shall keep our Minds in­tent upon their proper Objects; and here­by raise up useful, and profitable Thoughts in our Souls. Nay we may improve the Business of our Callings, to administer occasion for devout and holy Meditations. Those who go down to the Sea in Ships (says the Psalmist) see the Works of the Lord, Psal. 107.23. and his wonders in the Deep. The Trades­man whilst he weighs his Wares, con­siders, that all his Thoughts, Words, and Actions, are weigh'd in the Balance of the Sanctuary; the Husbandman when he Tills the ground may call to mind, What long Furrows the Scourges made on the back of our Saviour; Psal. 129.3. when he beholds his Crop, it may put him in mind of the Resurre­ction; that as the Corn perishes in the ground, and sprouts out again more green and fresh than it was before, so our vile Bo­dies, after they are buried in the Grave, shall arise at the last Day in greater Glory and Splendour; when he gathers his Grain [Page 223]into his Barn, he is put in mind of the Day of Judgment, when the Good shall be taken up into Heaven, and the Wicked like chaff shall be burn'd with unquenchable Fire: Matth. 3.12. Thus the Business of every Man's particular Calling, whatsoever it is (I have here given only the most obvious Instan­ces) may be improv'd to raise up Religi­ous Thoughts; and the Mind may be, and for the most part is, best imploy'd, when the hands are at work. On the contrary, there is nothing more fruitful of vain and sinful Thoughts, than Sloth, and Lazi­ness; for our Thoughts are restless, and in perpetual Motion, and will grind one upon another, Eccl. 33.27. if they have no good Em­ployment. Idleness teaches much evil (says the wise Son of Syrach) some Co­pies have it all evil. The Devil thought the fittest time to tempt our Blessed Saviour was, when he was alone, and in the Wilderness; and that saying of Cato was subscrib'd to by the wiser Heathens as an Oracle, nihil agendo, male agere disces: for when Men have nothing to do, the Devil will be sure to find them Employment: And therefore it ought to be our Care, even when we unbend our Minds from more serious Mat­ters, and allow our selves those Diversi­ons, which the frailty of our Natures, and our good God has indulg'd us in, to em­ploy [Page 224]our Minds on such harmless, and in­nocent Recreations, as may render them more active, and our Bodies more vigo­rous in the Service of our Maker.

2. Next to Idleness, let us avoid bad Company; for 'tis a common and true Observation, that a Man may be known by the Company he keeps; Conversation wins insensibly upon us, has the most endearing Charms, and makes the most lasting Impression upon our Minds.

3. Check wicked Thoughts at the first appearance, and let us not suffer them to dwell in our Hearts, for the sooner we cast them out, we shall do it the more easily; every moment we suffer them to remain there, they will grow more powerful, and the Difficulty will encrease by the neglect of our Duty. If therefore we find in our Hearts any wicked Imagination, that exalts it self against the Knowledge of God, 1 Cor. 10.5. and is con­trary to the known Rules of our Duty; let us maintain no Treaty with it, or ex­cuse it saying, Gen. 19.20. Is it not a little one, but put it out of our Minds, as soon as possibly we can. The Devil will be continually suggesting evil Thoughts into our Fansies, and solliciting us with the most alluring, though pernicious Objects; he will endea­vour to disturb us in our Devotions, by diverting our Affections, and turning the [Page 225]Current of our Thoughts on our worldly Affairs, and casting into our Minds, vain and sinful Imaginations; these are those Birds of Prey, Gen. 19.11. which attend the most pure and holy Sacrifice: But then 'tis our Bu­siness to drive them away, and not to harbour, or allow of any thought in our Minds, which we should be asham'd to have discover'd in our Words and Acti­ons. To incite us to the performance of this Duty; let us consider,

1. What Pains wicked Men take to get rid of good Thoughts. If they happen into Company, where good Discourse and pious Admonitions, have made some Im­pressions upon their Minds, if some Truth is set home upon their Consciences, by some good Book, or awakening Sermon, or they happen to be put in mind of their latter End, and a Judgment to come, by a fit of Sickness, or the Death of some Friend or Relation, or any other surpri­zing Emergency; how restless are they till they have got these Thoughts out of their Minds, and are rid of these uneasie Companions? Do they not run from one Business to another, from one Diversion to another, and turn every stone, to still the Clamours of an accusing Conscience? shall not we use our utmost endeavour to cast out sinful and wicked Thoughts, and [Page 226]take as much Pains to be happy, Quantas­cunque te­nebras fa­ctis tuis perstrin­xeris, Deus lumen est. Tertul. Heb. 4.12. as o­thers do to be wretched and miserable? Consider farther, That God sees and takes notice of all our Thoughts, He pierces even to the dividing asunder of the joynts and marrow: And discerns even the most hidden Thoughts and Intents of the Heart. Now if the Sinner is so effectually aw'd, and deter'd from his Sin, by the Presence of some grave Person, who remarks and over-sees his Doings; how dares he allow himself in wicked Thoughts, when he con­siders that the great God of Heaven and Earth looks down upon him, and beholds the Intents and Purposes of his Heart; that at the last Day all his most secret Thoughts shall be expos'd to the view of Men and Angels, and wrote in such legible Cha­racters, that the whole World may read them. To both these add this Conside­ration; consider what has been the Event of harbouring evil Thoughts in our Minds, what the issue has been, and in all Like­lihood will be? Did not all the presum­ptuous Sins you ever committed in your Life-time, begin in your Heart? were they not forg'd and contriv'd there? And how can you tell, but that the Allow­ance of one wicked Thought, may be the Rise of the most villanous Act? No Man was ever wicked all of a sudden. The Sin­ner [Page 227]at first is timorous and bashful, and goes on by Degrees, till at last he arrives at the highest Pitch of hardness, and Im­penitency. Many a Man there is, who thinks it can be no heinous Offence to cast a covetous Eye on other Mens Goods, or a wanton Look on his Neighbours Wife; and yet whosoever doth not restrain these evil Affections of his Mind, will soon lie under an unavoidable Temptation, to commit the grosser Acts of Theft and A­dultery; for if we allow our selves in the lighter Breaches of our Duty, we shall soon come to think every Sin to be so, and wicked Thoughts harbour'd and en­couraged, will produce wicked Actions. Had David at first suppress'd his lustful Thoughts after the Wife of Ʋriah, he had never added the Murder of the Husband to Adultery with the Wife; but when once he gave way to sinful Thoughts, this Man after God's own Heart, this ho­ly Prophet, as well as great King was born down the Stream of his vicious In­clinations, and committed the vilest Acts of the most presumptuous Sins. Consi­der therefore with thy self, that though a vain and wicked Thought is a Sin of In­firmity, when it enters into our Mind, without our Consent and Approbation, yet we shall very much encrease the [Page 228]Guilt, when we allow our selves in it, and it may prove very dangerous to our eter­nal Welfare.

4. If sinful Thoughts still press into our Minds, divert them to some holy Medita­tion, and take this hint of bending your Thoughts to the contrary Duty. Thus if you are tempted to plot and contrive the Commission of any Sin, make this the Occasion of fortifying, and strengthning your Resolutions against the Commission of that very Sin; of considering its evil Nature, and dangerous Consequences, and hereby encrease your Hatred and Detesta­tion of it. Are the sinful Pleasures which you have formerly enjoy'd, represented to your Fansie? Let the Remembrance of them renew your Sorrow and Repentance, for your disobedience to God's Law, and the Breach of his Commandments, and put you upon begging God's Grace and Assistance, that for the time to come, you may live more uprightly, and unblamea­bly. Are you perplex'd and troubled with blasphemous and Atheistical Thoughts? Fall presently on the Contemplation of the wonderful Works, which he has made, and the curious Operations of his hands, consider this stupendious Fabrick of the World, the infinite Variety, and yet exact Order, and due Subordination of Beings [Page 229]contained in it; ask thy self, what Pow­er it was which first created it, and still continues to preserve it, which has fur­nish'd irrational Creatures with unerring Instincts, that teaches the Bird to build its Nest, the Spider to weave its Web; look into the curious Frame and Compo­sition of that lesser World thy own Body, Psal. 139.14. and behold there, how fearfully and wonder­fully thou art made. And by such Contem­plations as these affect thy Mind with a humble Awe and devout Reverence of God's Power and Majesty. Are you tempted to Envy the Prosperity of your Neighbour? Consider how many Gifts of God's Boun­ty you have receiv'd, how much you en­joy more than you deserve, and how un­thankful and ungrateful you have been for those good things, God has already given into your hands. Are you given to lust­ful Thoughts? Turn this strange Fire into a Holy Zeal for God's Glory. Do pre­sumptuous Thoughts rise up in your Heart? Consider your former Sins, and repeated Provocations against God, and take occa­sion from hence to exercise your Humili­ty. Are you overwhelm'd with Despair? Call to mind God's gracious Promises, and admire his infinite Goodness, who has gi­ven his only begotten Son, and sent him into the World on Purpose to atone for [Page 230]your Sins, and to accomplish the great Work of your Salvation, and still makes you the Proffers of Pardon and Forgiveness; by such Meditations as these, you will imi­tate your heavenly Father, in drawing Good out of Evil, and make the Temptations of the Devil, the occasion of promoting your eternal Welfare. Nay, if you thus resist the Devil he will flee from you, James 4.7. his Assaults will be neither so frequent, nor so furious, when he finds they serve only to exercise your Graces, and make you more watch­ful.

5. Season thy Heart every Morning with some Holy Meditation, Dedicate the First-fruits of thy Thoughts unto God. How precious are thy Thoughts unto me O God (says the Psalmist) how great is the sum of them? Psal. 139.17, 18. If I should count them, they are more in number than the Sand: When I wake I am still with thee. The constant and serious Meditation, on those great Mo­tives to a Holy Life; the Example of our Blessed Saviour, the Torments of Hell, the Joys of Heaven, the certainty of Death, the Terrors of Judgment, if made the Subject of our Morning Meditations, would be a Spring and Source of good Thoughts all the day long, and produce in our Minds, suitable Desires and Affecti­ons; and to this End let us constantly read [Page 231]some Portion of the Holy Scripture, This will be a Lamp to our feet, Psal. 119.115. and a light to our Paths; it will both inform our Judg­ments, what we ought to do, and incline us to walk in the Way of God's Command­ments.

6. And lastly, Let us beseech Almigh­ty God that he would give us his Grace, and enable us with the Assistance of his Holy Spirit, to Keep our Hearts, and go­vern our Desires and Affections. And though this Duty is too difficult to be perform'd by our own Strength, yet we may be assur'd, that God will enable us to go through with it, because he requires nothing of us, which is not in our Power to perform. He has promis'd, Isa. 42.3. That he will not break the bruised reed, nor quench the smoaking Flax, but that he will encou­rage every Effort that we make towards a good and vertuous Life. His Grace was ne­ver deny'd to any one, who did but sincere­ly desire it, and endeavour to render him­self capable of receiving of it, Luk. 6.38. To him that asks it shall be given, not only what he prays for, but also the larger Effusions of his Holy Spirit, he often prevents our Prayers, and is more ready to give, than we are either to desire or receive.

And now what remains, but that we being furnish'd with these Helps, and as­sur'd of the Assistance of God's Holy Spirit, immediately set upon the Pra­ctice of this Duty; and endeavour with all Care and Diligence imaginable, to keep a strict Watch over the Thoughts and Affections of our Hearts. 'Tis true, this cannot be perform'd without much Pains and Industry, but what Design which is either great and glorious, useful and ho­nourable, can be compass'd without La­bour; and yet we have this Encourage­ment, that every day will make it more easie, the greatest Hardship is in the be­ginning: But when we have accustom'd our selves to pious and devout Meditations, they will become more delightful to us, than the most voluptuous and sensual Ima­ginations. We shall take more Pleasure in meditating on God's Word, and con­templating those Joys which are at God's right hand, and will be the Lot and Por­tion of the Blessed in Glory, than we could do in an earthly Paradise. Cer­tainly there can be no greater Happiness on this side Heaven, than that which the pious and devout Soul enjoys, when he is enflam'd with Zeal, and transported with Devotion, when with St. Paul he is as it were caught up into Heaven, on [Page 233]the Wings of Contemplation, and receives the earnest of the Beatifical Vision. These are Joys beyond the Ken of a sensual Mind, and the peculiar Rewards of those Persons, who have prepar'd themselves, and ren­der'd their Hearts capable of receiving them, by cleansing them of all sinful and impure Lusts, and decking and adorning them with Holy Affections and Desires. With these Men the Holy Spirit will take up his abode, and where he dwells there must needs be Love, and Peace, and Joy unexpressible: This is the most Blessed Condition we can attain to in this Life, and the surest Mark and Token, that we shall be eternally Happy hereafter.

COMMENTATORS put their Inven­tion upon the Rack, to find out a Con­nection between these Words, and those which went before. The word (therefore) seems to denote that they are an Inference drawn from preceding Premises. Some there are, who think that they bear a Relation to those Precepts, in the fifth Chapter of this Gospel, and the beginning of this, which treat of the Love of our Neighbour: O­thers are of Opinion, that they relate on­ly to the seventh and following Verses of this Chapter, in which our Saviour tea­ches us how we ought to Pray, and then [Page 235](as they think) presently adds a Rule for the Government of our Actions; hereby intimating to us, That our Prayers and Endeavours ought to go hand in hand, and that when we pray to God for those things we want, we ought to make use of the Means which God has appointed for the obtaining them. This is cer­tainly true, and affords us matter of whol­some Advice, but upon reading the Chap­ter we shall find, that this Connection seems to be rather strain'd and extorted from the Text, than the natural Design of the inspired Pen-man; and therefore I shall rather look upon these Words as an intire Proposition, containing matter of Advice, how we should behave our selves towards our Neighbour: And the rather because 'tis observ'd that this Particle (therefore) is often redundant, and serves only to pass from one Subject to another, and in the Syriack Version, 'tis wholly o­mitted. As to the Occasion of these words, 'tis highly probable, that they were design'd to oppose the gross Mistake of the Scribes and Pharisees, who doat­ed so much on the Rites and Ceremo­nies of the Jewish Law, as to prefer them before the Works of Justice, and Mercy, as may plainly be gathered from the thirteenth Chapter of St. Matthew, [Page 236]the twenty third and twenty fourth Ver­ses. And therefore we find the Prophets so earnest in exhorting them to Works of Justice and Mercy, proving that these are the great Lines of our Duty, Isa. 1.11. and that in Comparison with these, the Rites and Ce­remonies of the Law were of little value or worth. Amos 5.22. And the same Design is carried on by our Saviour in the Text; he endea­vours to take them off from being too nice and superstitious in the Observance of the Ceremonial part of the Jewish Law, and to engage them in the pursuit after real Ho­liness, and the Practice of the Moral Pre­cepts of Religion. Therefore all things whatsoever ye would that Men should do un­to you, do ye so unto them, for this is the Law and the Prophets.

In my Discourse upon these Words, I shall Consider,

I. The Meaning and Design of this Rule.

II. I shall mark out its Bounds and Li­mitations.

III. I shall recommend it to your Pra­ctice, by shewing its Usefulness and Excel­lency.

IV. I shall conclude with some few Reflections on what has been said in the preceeding Discourse.

I. As to the Meaning and Design of these words. They are certainly an Ap­peal to that first Principle of Self-preser­vation, which God has implanted in all animate Beings. Irrational Creatures are guided to it by Instinct (i. e.) the unerr­ing hand of Divine Providence, but Man­kind is directed by Reason, which teaches them to seek after those things which sup­port their Being, and by necessary Conse­quence, which contribute to their Well-being and Happiness in this World. Now since our Well-being and Happiness in this World doth consist in the Enjoyment of those agreeable Objects, which are pre­sented to our Appetites and Desires, ac­cording to the Rules of right Reason; And since the same Objects produce the same Inclinations, and Passions in all Men; therefore from hence will result an una­voidable Obligation of dealing by all Men, as we our selves would desire to be dealt withal, if we were in their Condition and they in ours; for since we should neces­sarily desire such and such things, if we were in the same Circumstances our Neighbour is in, therefore 'tis but reason­able, that we should grant him the same things when in our Power, which we should expect from him, if he were in our Circumstances, and we in his. This [Page 238]therefore is an universal Rule of Justice and Equity, and made use of by our Saviour Christ, to supply the Defects of those par­ticular Laws which he has laid down in his Holy Gospel, that when we are at a loss how to Act (either because the Action is not determin'd in the Holy Writ, nor have we any plain Precept for the performance of it, or when we suspect that our Pas­sions, and corrupt Inclinations have clapt a byass upon our Reason, or when we would discover the due measure of our Actions, and with what agreeable Circumstances they ought to be perform'd) then we may appeal to this dis-interess'd Judge, which God has plac'd in our Bosoms, and demand boldly of our selves; how we should desire to be dealt with, and what we might reasonably expect, if we were in the same Condition our Neighbour is in. For the Holy Gospel has not provided par­ticular Laws of equal extent, with all the Actions of humane Life, nor given Di­rections how, and in what manner, and in what measure, every Circumstance of an Action ought to be perform'd: If this were attempted we might well say, That the World it self could not contain the Books which should be written. Joh. 21.25. And there­fore the Gospel only Chalks out to us the great Lines of our Duty, it commands [Page 239]the Practice of the most necessary Pre­cepts, such as are those which are enjoyn'd in this and the preceding Chapters, and leaves our Reason to work out what ought to be done upon particular and casual E­mergencies, to direct in some Cases what is lawful, and in most what is prudent and expedient: And for our greater Security has laid down some general Rules, which if seriously consider'd, and carefully at­tended to, will be sufficient to direct our Reason in all its Judgments, and Deter­minations. Thus in Relation to the Du­ties of the first Table which principally concerns the Worship of God, the Holy Gospel commands us, Joh. 4.24, 24. To Worship him in Spirit and in Truth, to direct our Addres­ses to God alone, through one Media­tor our Lord and Saviour Jesus Christ, and several other particular Precepts it gives us, as to the necessary and Essential parts of Divine Worship. But our Di­rections how to behave our selves as to the Circumstances of Worship, are all re­ferr'd to this general Rule. 1 Cor. 14.40. Let all things be done decently and in order: And thus in Relation to the Duties of the second Table, which concern our Neighbour; our Saviour has laid down many excel­lent Precepts, in this admirable, tho' short Epitome of Morality, his Sermon on the [Page 240]Mount, and then Closes all with this Rule of universal Influence, Whatsoever ye would that Men should do unto you, do ye so unto them, for this is the Law and the Prophets.

The End and Design then of this Rule, is to teach us how to behave our selves towards our Neighbour, which is the most difficult and most neglected part of our Du­ty. For we are generally so much byass'd by Self-Love, that when any Controversie is started, in which our own Interest is concern'd, we are very nice and exact in Claiming what belongs to us, and is our due; but when the Scales are turn'd, and 'tis our Duty to weigh and consider, what our Neighbour may justly expect from us, then we make use of false Weights and Measures, and too often determine direct­ly contrary to the plain Rules of Justice and Honesty. We are not so apt Scho­lars in learning this Lesson of Charity, as we are severe Masters in exacting it from others. And therefore,

II. I shall mark out the Bounds and Li­mitations of this Rule, and consider the just extent and Latitude of these words. Whatsoever ye would, &c.

1. 'Tis evident, that this Rule is deter­min'd to the Duties of the second Table; [Page 241]for so 'tis limitted in the very words of the Text. 'Tis whatsoever ye would, that Men should do unto you, &c. Some there are indeed, who would have this Rule extend also to the Duties of the first Table, and to be the measure of our Duty towards God, but this without the support of a­ny good Reason; for though Religion may properly be said to be Justice towards God; because all the Service which we owe, and are able to pay unto God, is highly just and reasonable, and what is but our bounden Duty and Service; yet the distance is so great between an infi­nitely perfect Being, and us Poor, vile Worms, His Works are so wonderful, and his ways past finding out, that 'tis utterly impossible, and 'twould be the highest Presumption for us, to weigh our Acti­ons in the same Balance with his. These words are therefore limitted to the Duties of the second Table, as may be plainly made out from that parallel Place, where our Blessed Saviour being ask'd this Que­stion, Matt. 22.3. Master which is the great Command­ment of the Law? Returns this Answer, Thou shalt love the Lord thy God, with all thy Heart, and with all thy Soul, and with all thy Mind, and this is the first and great Commandment, and the second is like unto it, Namely, Thou shalt love thy Neighbour as thy self: And then adds, on these two [Page 242]hang all the Law and the Prophets. Where we may see that this Rule is made to be the Sum and Substance only of the se­cond Table.

2. This Rule is determin'd to those things which tend to the benefit and ad­vantage of our Neighbour. And there­fore St. Austin reads the Words, Quaecun­que bona, &c. Whatsoever good things ye would that Men should do unto you, do ye so to them. For there are some Men of such envious and malicious Tempers, that they would willingly undergo any seve­rity themselves, on Condition that their Enemy might endure the same; and suf­fer their own Houses to be burnt, that his might perish in the Flames; nay, lose one of their own Eyes, that he might be depriv'd of the like Advantage. Like the pretended Mother of the living Child, would say; 1 Kin. 3.26. Let neither of us have it, but let it be divided. Others there are of so proud and churlish a Disposition, that they scorn to be oblig'd, and had rather be without a Benefit, than to be behold­ing for it to one they hate: Such a Man as this would sooner die than owe his Life to an Enemy, and in regard to these Men this Rule must be understood thus.

3. Whatsoever ye would that any Man (not this or, that particular Person) should do unto you, do ye so unto them.

4. If we would put the Case right, we must suppose the Circumstances to be the same between our Neighbour and our selves. For one different Circumstance will very much alter the Nature of an Action, thus upon Supposition, that I am stronger, and more healthy than my Neigh­bour, I may be willing that he may do some things to me, which if I should do the same to him, would tend very much to his Prejudice and Disadvantage. A rich and wealthy Man may be willing, that others should with-hold their hands from doing him good, that he might have the same Excuse, to deny his charitable Re­lief to the Poor. Nay, meer difference in Opinion may make it unreasonable, that I should desire some things of such a Man, which he might very reasonably demand of me, and I should readily comply with.

5. We must take Care in applying this Rule, that our Desires be restrain'd to those things, which we have just and rea­sonable cause to expect from our Neigh­bour, and then this Rule will run thus. Whatsoever ye have just and reasonable cause to desire that any Man in the same Circum­stances should do unto you, do ye so unto them. For every Malefactor, who is Sentenc'd to Punishment for his Evil Deeds, would willingly have his Punishment remitted, [Page 244]and the Judge himself would desire it, if he was in the same Circumstances and a Cri­minal at the Bar: But yet it is not just and reasonable, that all Criminals should be pardon'd, for this would make the Law it self u [...]eless, by relaxing the co-ercive Power of it, and render Magistrates cheap and contemptible, when they are no longer ble to be a Terror to evil Doers, Rom. 13.3. but only Encouragers of those who do well.

These are the most considerable Limi­tations which Casuists have affix'd to this Rule, to which all the rest may easily be referr'd; which being duly understood, and considerd and will prepare my way,

III. To incite and encourage you, to the Practice of this Rule; by shewing the Excellency, and Usefulness of it, in all the different Emergencies of Life. And,

1. 'Tis a Rule plain, and easie to be un­derstood. A Rule which lies Level to every Capacity, the most plain and igno­rant Person may comprehend it, and yet 'tis worthy the Study and Observance of the Wise and Learned, there is no need of turning over huge Volumes, of Learning the Languages, Customs, and Manners of other Nations, every one that will but look into his own Conscience, will find this Rule engraven there. Other Laws [Page 245]are perplex'd with innumerable Difficul­ties, spun out into nice and curious Que­stions, and depend much upon Customs, and Usages in the Practice of them, so that it requires much Study and Pains to attain to any competent measure of Know­ledge in them; but this is as soon learn­ed as comprehended, and as soon com­prehended as seriously consider'd; it re­quires nothing, but an ordinary Applica­tion to understand it, and an honest heart to put it in Practice.

2. 'Tis a most just and reasonable Rule. Isocrat. ad Ni [...]o­clem. Dio­genes La­ertius, l. 5. p. 313. Dion Cassiu [...], l. 52 492, 493. 'Twas esteem'd so both by Jews and Hea­thens, before the coming of our Saviour; they collected this Rule from the Princi­ples of Reason, and laid it down for an undoubted Axiom, and unquestionable Truth. 'Tis true, that 'tis not found in express Words, in the Canonical Books of the Old Testament, but yet it was cer­tainly known to the Jews, Levit. 19.18. Deut. 16, 11, 12. Psal. 7.4. both because we may find there many Precepts of the same Import, and in the Apocryphal Book of Tobit, an Expression very near of kin to it, Do that to no Man which thou ha­test. The Emperour Severus (who had these words frequently in his Mouth, and was so taken with them, that he or­der'd them to be wrote in his Courts of Judicature) is said to have had them from [Page 246]the Jews and Christians, of whom he enter­tain'd a more favourable Opinion, meerly on this Account. But not to depend sole­ly on Authority, it's plain, that this Rule is sounded upon that first Principle of self Preservation: For since every Man de­sires to preserve himself in being, and to live as easie and comfortably as he can; we cannot reasonably expect that other Men should part with those good things we stand in need of, unless we give our helping hand to supply their Wants. For though Men are plac'd in different Ranks and Stations in this World, yet do they naturally depend one upon another, and mutually contribute to the Weal of the Community, the one cannot say to the other, I have no need of thee; but the Poor is as useful to the Rich, as the Rich is beneficial to the Poor: And therefore, 'tis highly reasonable, that every Man should endeavour to be as useful, and assistant to others, as he expects they should be to him. For what Reason have I to expect that another Man should con­tribute to my Happiness, but upon such Grounds and Principles, as make it equal­ly as reasonable, and necessary for me to contribute to his? What Privilege, or Prerogative can any one Man imagine himself, to have above the rest of the [Page 247]World, that all Men should agree toge­ther to make him Happy, without any respect to their own Interest and Welfare? Can we imagine any Man to be more con­cern'd for another Man's satisfaction than his own? Or to be better pleas'd in ma­king another Man happy, than to be so him­self? Since therefore every Man doth in the first place, desire and seek after the Pre­servation of his own Being, and then endea­vour to keep himself in as easie and agreea­ble a Condition as possibly he can, and since this cannot be effected without a mutual Participation of those good things which other Men are possess'd of; it evidently fol­lows, that the way to induce them to part with those good things which would be useful to us, is reciprocally to contribute to the supply of their Necessities; and the most just and equitable Rule of governing our Actions towards them, is placing our selves in their stead, and considering what we should reasonably expect from them, if we were in the same Wants, and under the same Circumstances.

3. 'Tis a Rule of universal Influence. A Rule which will serve at all Times, and for all sorts and degrees of Persons, and may be apply'd to all Exigences, and will reach all sorts of Cases depending between us and our Neighbour. 'Tis a Rule which [Page 248]will serve the Peasant, Episcop. Institut. Theol. p. 249. as well as the Prince, and obliges the Prince, as well as the poorest Subject. It teaches Inferiours to pay Respect and Submission to those who are in a higher Station, because they do expect it from those who are below them; it teaches Superiours to be kind, and beneficent to their Inferiours, and to afford them seasonable Help, Counsel, and Relief, because they look for these good Turns, from those who are above them; and it engages every one to be kind and faithful to his Equals, that hereby he may purchase their Love and Fidelity towards him; it engages Magistrates to distribute Justice impartially, because they would think it their due, to be protected both in their Life and Estate, and would be desirous, to be secured from all Wrong and Violence, if they were private Men. Nay, this Rule will not only teach us to give every one his due, because we do expect to receive our due from others, which is strict Justice: But hereby every Man may Erect a Court of Chancery in his own Breast, and consider when, and how it comes to pass, that strict and ri­gid Justice becomes the highest Injustice; when we ought to proceed according to the Letter of the Law, and when, and in what Cases it allows of some Mitigation [Page 249]and Relief: In short, there is hardly any Case in which we are doubtful, how to behave our self towards our Neighbour, in which we may not be directed by the Application of this excellent Rule.

4. This is a Rule by which we shall be Judg'd both here and hereafter. Matt. 7.2. For with what Judgment we judge, we shall be judg'd; and with what measure we mete, it shall be measur'd to us again. That which induc'd the Heathens to observe this Rule, was an awe and dread, that the future Event of their Actions, should be agreea­ble with their present Dealings with o­ther Men. And in truth we have many remarkable Instances, both in Sacred and prophane Authors, of God's dealing with Men according to their Works, and infli­cting such Punishments on them in this World, as exactly square with their Of­fences; and hereby as it were pointing out to others, that this was the very Cause why they were inflicted. When we read that Haman was hanged on the very same Gallows, that he caused to be Erected for poor Mordecai, that Adoni­bezek (who cut off the Thumbs and Great Toes of Threescore and ten Kings, and forced them to gather up the Crumbs un­der his Table) had the same Calamity in­flicted on him, Judg. 1.7. we have good Reason to [Page 250]believe, that the Reflection he made was true. As I have done, so hath the Lord requited me; we cannot but take notice that God's Justice bears pace with these Men's Sins, and that they receiv'd the just demerit of their Offences: But where Justice is slow-pac'd, and doth not seize the Sinner in this Life, it will certainly overtake him at the last, and at the great Day of Account, when we shall all stand before God's Tribunal, the chief Enqui­ry shall be made; how well we have ob­serv'd this Rule, whether we have been Conversant in works of Justice and Mer­cy, in feeding the hungry, cloathing the naked, Matt. 25.36. comforting the afflicted, &c. and such as our Behaviour has been, such will our Sentence be.

Thus I have endeavour'd to recommend this excellent Rule laid down in the Text to your Practice, because it is the most plain and easie Rule, highly just and rea­sonable, of universal Use, and suited to all Conditions and Circumstances, of Hu­mane Life, and the Rule we shall be judg'd by, both here and hereafter. I come,

IV. And Lastly to conclude, with some few Reflections on the preceding Dis­course. And,

1. I shall take notice, That the Way to do good to our selves, is to do good to others. For since we are all the Members of one Body, of which Christ is the Head, whatsoever one Member enjoys, the o­ther Members partake of the Benefit. Every good Deed which we perform is an Addition to the common Treasury, in which every one has a share and inte­rest: And the more Good any Man doth, the stronger Claim he has to the help and assistance, Love and Friendship, of other Men. A truly good and beneficent Man, is a Benefactor to all Mankind; because his Love extends to all, though he has not always an Opportunity, or Ability of exerting it; and this Divine Quality has such endearing Charms, that it must needs attract the Love and Friendship of others, the Benefits which he bestows enrich him, and return into his own Bosom: So that the words of the Text will be found true even in this Sense; that the way to make our selves Masters of the Affections of o­ther Men, and to secure to our selves their Help and Assistance in a time of need, or to obtain from them those things we desire, is to make our selves as useful and beneficial to them, as our Circum­stances will permit. Whatsoever ye would that Men should do unto you, do ye so unto [Page 252]them, &c. From whence we may inferr,

2. That no Pretence of any Injury receiv'd, can be a reasonable Cause for our retur­ning it; or for our doing Evil to other Men. Their unjust Dealings with us, ought to be no Standard, nor will they be any reasona­ble Excuse, for our Dealing with them af­ter the same manner; for 'tis not whatso­ever Men have done to you: But whatso­ever ye would that Men should do unto you. Now there is no Man would willingly re­ceive any Injury either in his Body, Goods, or Reputation; and therefore he ought to be careful, that he doth none to other Men: And if he doth receive any Preju­dice from them, to take Care that he is not provok'd to resent it so far, as to be Guilty of a more heinous Crime, by re­turning of it. For to return an Injury, renders a Man more blameable, than at first to inflict one: For he that doth an Injury to another Man, doth not consider of what pernicious Consequence his inju­rious Action is, he doth it rashly and un­advisedly, he is blinded with Passion, and though he Wills the Action, yet proba­bly he may disown the ill Effects which it produces: But he that returns an Inju­ry, doth not only sin knowingly, and de­liberately, but wilfully and obstinately, in opposition to his own Sense and Feeling, he plainly perceives all the evil Conse­quences [Page 253]of the Action, he is sensible of them, and has smarted under them, and yet he goes on maliciously to execute his Revenge. 'Tis therefore our unquestio­nable Duty, either to pass by Injuries, and take no Notice of them if small and incon­siderable, or generously to forgive them, and by heaping Coals of kindness upon the Heads of our Enemies, endeavour to melt them down into Love and Friend­ship; unless in some particular Cases, where some Circumstances render it more advisable, to remit them to the Umpi­ridge of the Law.

3. From hence we may inferr of what vast Importance it is, that this Rule should be seriously consider'd, and Conscienti­ously practis'd. For as on the one hand 'tis plain, that the greatest part of those Mischiefs which happen, either to Com­munities, or to private Persons, do in a great measure proceed from our neglect of this Rule: So on the other 'tis as evi­dent, that a careful Observation of it, would wonderfully conduce to their Weal, and flourishing Condition. With respect to Communities 'tis evident, That were Men once let loose from the Obligation of this Rule, the World would be fill'd with Blood-shed, Rapine, and Oppression; every one would seize on what best pleas'd [Page 254]him, and the strongest Arm would have the greatest share: But since every one is desirous to retain, and enjoy those good things which he doth possess, hence 'tis that he finds it necessary to joyn with o­thers for their mutual defence. Not but that Man is naturally a Political Creature, and takes delight in the mutual Society, and converse of reasonable Beings like himself; and therefore Mankind would have form'd themselves into Societies, tho' the World had continued in its Original Innocency, and Violence and Oppression had never enter'd into it: But yet since the Fall, our Natures are so deprav'd, and we have degenerated so far from that no­ble Rank of Beings, in which we were plac'd, that had not Men some Awe of this Rule upon their Minds, there would be no possibility of living in the World: And if 'tis necessary to the Essence of Govern­ment, much more to its Well-being; for do not all our mutual Correspondence, and friendly Converse depend on the Pra­ctice of those Vertues, which naturally result from the Observance of this Rule; such as are Veracity in our Words, Faith­fulness to our Trust, Justice in our Deal­ings, and the like. And thus as to the Concerns of particular Persons, is it not obvious that this Rule when duly observ'd, [Page 255]directly tends to root out all Envy, Passion, and Malice from the Hearts of Men; to take away the Causes of Differences, and Animosities, and to promote Peace and Quietness, and a good Understanding be­tween Neighbours and Acquaintance? would it not be effectual to secure us a­gainst Fraud, Oppression, and Injustice? Would it not beget Comfort and Satisfa­ction in our Minds, and prove of won­derful Force and Efficacy, to support us under all the Troubles and Afflictions, which can possibly befall us in this Vale of Tears?

Many are the Benefits which would flow from a due and conscientious Observance of this Rule, only to name them would take up more time than I have now left, and therefore I shall remit this Subject to your private Meditations, though the best way to Frame an adequate Notion of them, would be to put this Rule in Practice.

4. Let us admire the infinite Goodness of God, who is pleas'd to govern us by such Laws, as are highly just and reasona­ble, and tend to promote our Happiness, both in this World, and the next. He doth not impose on us such Arbitrary Commands, as carry with them no Rea­son why they should be obey'd, but on­ly the Will of the Imposer; but the Es­sential [Page 256]Goodness of his Nature inclines him, to give us such Laws, as ennoble our Natures, and make us more like himself, and more capable of that Happiness, which he hath prepared for us, as the Reward of our Obedience. He first places in us a natural Instinct to Love and preserve our selves, and then makes this both the Measure and Motive of loving others: So plain and evident is it, that God designs the Good and Welfare of his Creatures, because he makes their Desires, the Mea­sures of their Duty; and his Commands are agreeable to their natural Inclinations.

5. And Lastly, how unexcusable shall we be left, if we do not live in the Ob­servance of this excellent Rule. For had God laid a more weighty Burthen upon us, had he commanded us all those nume­rous Observances, which the Jews under the Law were oblig'd to perform; A yoak which they were not able to bear: Or all those Mortifications, and that Austere way of Living, which some poor Mistaken Christians impose upon themselves; yet we should have had Inducements sufficient to perform all this: Heaven and eternal Happiness would have made amends for the hardest usage we could have under­gone in this World: But when God has laid upon our Shoulders, so good and gra­cious [Page 257]a Yoak, such Just reasonable and e­quitable Commands, so agreeable to our Natures, and so much for our Interest; what can we say for our selves? What Ex­cuse can we make, if we do not comply with them? Can any thing be more reasonable, than to do by others as we would have others do by us? And yet the Observance of this Rule, comprehends the chiefest part of our Duty. Even those who are most backward in the perfor­mance of it themselves, yet are generally very rigid in exacting it from others: There is no Man but would willingly be comforted in a time of Trouble, prote­cted in a time of Danger and Calamity, reliev'd in a time of Want and Sickness, though he neglects the performance of these Duties towards his Neighbour. What Answer then shall we make at the great Day of Account, when an Inquiry shall be made, whether we have visited the Sick, fed the Hungry, or cloathed the Naked, and relieved the Prisoner, and in short, whether we have done Justice and lov'd Mercy? How dreadful will that Sentence be which shall pass upon those Men, who have neglected these Duties? And if those Persons shall be condemn'd, who have neglected them, who have barely omit­ted the performance of them, where shall [Page 258]those Men appear, who have practis'd the quite contrary? Who have oppress'd the Poor and Needy, circumvented and defrauded their Neighbour, and have went on during the whole Course of their Lives; in Acts of Injustice, Oppression, Extor­tion; contrary to the Checks of their Consciences, and the known Rules of their Duty? Certainly God will pour out the full Vials of his Wrath upon these Men, and give them their Portion with Hypo­crites and Ʋnbelievers.

God grant that we may not be Parta­kers in their Guilt, and then we shall not undergo the same Punishment: but that by a conscientious Observance of this Rule, of doing by others, as we our selves would desire to be done unto; we may obtain the end of our Hopes, and the Fruit of our Obedience; the Salvation of our Souls.