THESE are the Words of the Favourite-Apoſtle of Bleſſed Saviour, who had the Courage and Fidelity to own Him in Extremities, to endure the Scandal of the Croſs, and behold His ſhameful Crucifixion. They are part of this ſhort Epiſtle, which was directed by him to Gaius, as is manifeſt from the Inſcription of it, Verſe 1. About whom the Conjectures of Learned Men are various, when they would point him out with more particular Exactneſs as to his Abode or Reſidence. But the undoubted Account of S. John in the Context, makes out what is material to our purpoſe, viz. That Gaius was not only a Proſelyte to Chriſtianity, ſo made by him, but a generous Aſſertor of it before an Infidel World; a worthy Man, who it ſeems was a Maſter of Wealth, and of a Heart alſo to employ it aright; who made his Houſe the Sanctuary of diſtreſs'd Profeſſors, ſhewing a very remarkable Kindneſs and Hoſpitality both to the brethren, and to ſtrangers, who bare witneſs of his charity before the Church, Verſe 5, 6. In conſideration therefore of his extraordinary Uſefulneſs, S. John ſends him this Epiſtolary Letter, to be a ſtanding Expreſſion of his Concern for his Welfare, in the largeſt Extent of that Word; to aſſure him, that he now did, and always ſhould, wiſh above all things, that he might proſper, and be in health, even as his ſoul proſpered.

The Words are ſo very plain in themſelves, that there is no need of a Paraphraſe to make them plainer; they contain an affectionate and devout Petition of the Apoſtle, That God would proſper Gaius in his Body, his Fortune, and all his outward Concerns, as he had already to a high degree improved his ſpiritual and better part. And this is the propereſt, and indeed the only proper Return I can make this Day, as to Your worthy Pastor, ſo to You, and others the Friends of the Church, and mine, who without any Law, but that of Kindneſs, have continued Your Civilities and Encouragements for many Years. This is the great End of our Holy Calling, your Furtherance in the Ways of Piety: our Prayers, our Publick Diſcourſes, our private Admonitions, all our Endeavours within theſe Gates, and without, center here in your Proſperity. The Spiritual Part of it, is that we moſt earneſtly contend for, without which, the largeſt Temporal Portion, we are ſure, muſt vex and oppreſs the Owners. The Welfare of the Soul we may humbly ask, with a well grounded Confidence of being heard; for that is a Petition always agreeable to the Divine Will, but Prayers for Bodily Satisfactions do often return empty, and ſhould be preſented to the Throne of Grace, with great Indifferency of Mind, and an entire ſubmiſſion to Providence. The Words of the Text will greatly direct and aſſiſt us in our purſuit of this Comprehenſive Happineſs, and ſhew us the way, to reap both the Bleſſings of God's Right Hand and Left.

In ſpeaking of which, I will inſiſt on the following Heads of Diſcourſe.

Firſt. Shew wherein the Proſperity of the Soul properly conſiſts.

Secondly. Add to this an Account of that Bodily and External Welfare: the Deſire of which is ſtrongly rooted in human Nature, and too often made the great, the darling Conſideration of our Lives.

Thirdly. Comply with an eſſential and inſeparable Duty of the Miniſterial Function, by falling in with the Apoſtle, and fervently Wiſhing, that You and all others the Inhabitants of theſe Two Pariſhes now united in Law, (I wiſh with all my Heart I could ſay united in Religion, and met together in the ſame Congregation) may proſper in both reſpects.

I begin with that which lies firſt in the Order of Nature and Religion, tho placed laſt in the Order of the Text, namely,

To conſider, Wherein the Proſperity of our Souls does conſiſt. And here, as a neceſſary Introduction to all that follows, as the Groundwork and Foundation of the whole Diſcourſe, I hope it may be taken for granted, in a Chriſtian Congregation, that we all carry about us ſuch immortal Beings, this may fairly be thought, the ſettled Perſuaſion of all, who frequent the Aſſemblies of Publick Worſhip, that they repair hither, under the particular influence of it, with a full entire Deſign to receive the End of their Common Faith, even the Salvation of their Souls. If indeed we look abroad into the World, and view the Temper of the Age, with a careleſs Eye, there are to be found too many, who decry the Doctrine of Spirits, that Branch of it in particular, which relates to the Immortality of the Soul. But this Deſign, moſt unworthy of the Reaſonable Nature, is carried on by ſuch as are in their Practiſes degenerated into Brutes; who ſtifle as much as they can, all Intellectual Operations, and maintain a ſtrict Converſe with things purely Corporeal. And when the Subject of their Morning thoughts, and cooleſt Recollections, is no other than the Fulfilling of their Luſts, it becomes their Intereſt to hope, that the Higher Principle ſhall never awake to a future Account, but utterly periſh with the Body. Whereas to the Pious and Unprejudiced, the contrary is moſt apparent; When the Mind lies fairly open to its own Notices and Deductions, we are taught by it, that there is in us a Principle diſtinct from the Body; this is the common Dictate and Reſult of Reaſon; but the Duration of it, muſt be fetch'd from Divine Revelation; This ſhews its Immortality, with the greateſt Evidence and Authority; God, who made our Souls, expreſly telling us, that they are Eſſences which can never be deſtroyed, by thoſe who have power and malice ſufficient to kill the Body; and that upon the Diſſolution of it, they ſhall paſs into a State, in which Death ſhall have no more Dominion over them. Wherefore, acting conſiſtently with our ſelves, and maintaining a due Regard to the Principles of common Chriſtianity, we ought to ſecure to our Souls the Preeminence; Theſe Nobler Beings, ſhould be always the peculiar Objects of our Care, whoſe Proſperity muſt be carried on, and perfected, by Ways agreeable to their ſpiritual Nature. I will mention Three.

1. By our judicious and deliberate Profeſſing of the Truth, by the aſſured Light of which, our Souls may have a full view of, and be conducted to, the Regions of Bliſs. This was the leading Method by which the mighty Growth of Gaius was happily cultivated, even by his Walking in the Truth, and reſolute Adherence to it, ſtiled here by way of Eminency, The Truth, and called before, The Doctrine of Chriſt, deliver'd from his own Mouth, with admirable Perſpicuity to the Apoſtle; and by him, with agreeable Integrity, to his Chriſtian Convert; it being a Truth far more excellent, than any which could be learn'd from the Writings of either Jew or Gentile, that which is according to Godlineſs in hope of eternal Life; Which frees our Minds from the Thraldom of Sin and Ignorance, it being the inſeparable Property of this Truth, to inform and cleanſe, to exalt and purifie at once. Now this being not the Prerogative of any Man's Nature, nor imprinted on the Soul from the Beginning, but an After-acquirement, and the ſole Privilege of the Chriſtian, our Care to be acquainted with it, ſhould be Early; And let us ſet out in queſt of Truth as ſoon as wecan, it will appear, that Error has taken the Advantage of the Morning, and is ſet out before us; there being but few in every Age, who can date their Regeneration from the Font, and glory that their Minds were always under the happy Power and Conduct of Truth. Some are led into it, by the meer Prepoſſeſſion of the Country, and others light upon it, by chance, as they are wandring in the Vale of Darkneſs, and perhaps little deſign to be enlighten'd. Saul went out to ſeek his Father's Aſſes, and meeting the Prophet, received an Unction from above, which made him quite another Man; And the Woman of Samaria, who went for a Pitcher of Water to Jacob's Well, found the Saviour of the World ſitting there, who made her a moral Inſtrument, to bring many of the Samaritans to the Faith. Some have gone forth of their Doors with a peremptory Reſolution to affront the Prieſt, and yet have been caught firſt, and afterwards converted by his Doctrine; The Sermon has been ſo pat and ſeaſonable, as to pierce the darkeſt Corners of their Souls, curing the Diſtemper of the Heart, cauſing it to flow with ſincere and obſtinate Tears, when juſt before it was filled with nothing but profane Laughter and Deriſion. But then theſe are Extraordinary Events, and ſo not to be depended on; Special Caſes that can never with any Juſtice be drawn into Conſequence. For if we regard the common Methods of Providence, the Ordinary Proceedures of Salvation, Truth is not to be found but in a Regular Way, and within the cloſeſt Communion of the Church, it being very obvious to any who peruſes the Goſpel, with a ſincere and unprejudiced Mind, that the great Deſign of the Bleſſed Author, is never anſwer'd, but by a conſtant regard thereto; who came into the World to erect a Spiritual Kingdom, to form Mankind into One Body under Himſelf, and to ſave them as ſuch; not as Stragling Believers, but as Perſons incorporated into His Church, feeding and nouriſhing their Souls, within this Sacred Incloſure. And this moſt Concerning Truth ſeems to be well underſtood by You, who profeſs your ſelves Members of the Eſtabliſhed Communion. For queſtionleſs if any Church upon Earth, be effectual to ſecure and advance the Proſperity of Mens Souls, this upon a deliberate Tryal, will be found beſt fitted for that High and Noble End; a Church which with inviolable Integrity preſerves the Holy Scripture, and from that Fountain draws forth a Religion, which is moſt Pure, and every way proper to ennoble our Natures, and perfect the Common Salvation. A Religion which is not excepted againſt by its greateſt Enemies, for believing too much, or adopting any thing that is falſe, but as believing too little: Our Charge is not the rejecting of any Old Article, but a declar'd moſt commendable Averſeneſs to ſubſcribe any that are New; It being the peculiar Glory of our Firſt Reformers, thoſe Glorious Inſtruments in the Hands of God, that they threw off, and caſhier'd only Additional Corruptions, reſtoring the Doctrine of our Saviour to its Primitive Simplicity, as it ſtood in the World, before the Birth of thoſe Errors, which are now comprehended under the Name of Popery; Who moſt readily received all the Untainted, all the truly Catholick and Orthodox Truths that were left in the Roman, into the Articles, Confeſſions, and Homilies of the National Church: in which it will be a matter of ſpiritual Intereſt to continue always, but a particular Crown, a Glory to do ſo, in Times of Liberty and Temptation. For Men to embrace Truth for its own ſake, is an Argument of Sincerity; to continue Regular Good Chriſtians, when there is no external Reſtraint to make them ſo much as Good Hypocrites, is Conformity upon Choice and Religious Principles, and is to be juſtified from the Abſtracted Recommending Excellency of the Church it ſelf, which has no By-Ends to ſerve, no Deſign to drive on, but our Redemption from all Captivity, the Increaſing of our Graces, and the Saving of our Souls, and in the end, They ſhall Proſper that love it.

II. The Proſperity of the Better Part, conſiſts as in a judicious and ſettled Profeſſion of the Truth, ſo likewiſe in the Obſervance of its Known Rules, and Standing Inſtitutions. The Truth may be, and too often is, manifeſtly held in Unrighteouſneſs; Perſons may be in the External Communion of the Pureſt Church, and receive no more Honour or Benefit by it, than Pontius Pilate does by ſtanding in our Creed; they may be plac'd there to their eternal Shame and Condemnation. Our Happineſs cannot ariſe from our Relation to it, but muſt flow from an Habitual Conformity with its Laws and Publick Appointments. It will be but a ſlender Support to our Conſciences before the Tribunal of God, that we have not given his Glory to another, nor his Praiſe 〈1 page duplicate〉 〈1 page duplicate〉 to Graven Images, if our Lives are ſpent without Veneration for his Laws, and Gratitude for his Benefits. Our Zeal againſt Idols can never be an Attonement for the Contempt of his Worſhip. We may be ſo far Orthodox, as to own the Sacraments of Chriſt, and thoſe only, and yet ſtand Condemned for their Diſuſe, or Profanation. The Holy Scripture it ſelf is left in our Hands to no purpoſe, if we only vindicate our Right to read it, and cry out againſt the ſacrilegious Detention of it from the People in others, and yet ſlight it our ſelves, or ſeldom peruſe it, to the great Ends of Religion, to build us up in our moſt holy Faith, to fortifie our Minds againſt Thriving Errors, and Spiritual Enchantments. And in theſe Religious Performances, it will be impoſſible to come on well, and Proſper without great Application of Mind; The Fervours of Piety, ſo remarkable in the firſt Diſciples, had this, next to the Grace of God, for their Spring and Origine; thoſe Heights were owing to their unwearied Conſtancy, to their continuing ſtedfaſtly in the Apoſtles Doctrine and Fellowſhip, in Breaking of Bread, and in Prayers. And mighty are the Effects of it at this Day in the Eaſtern Chriſtians; who preſerve a Senſe of the Religion of their Saviour within the Dominions of its great Enemy, chiefly by this Means, by riſing early before the Sun to perform their Publick Devotions, as previouſly neceſſary to their entering with ſucceſs on the Labours of their Private Callings. Nor is the Efficacy of it contemptible among our ſelves; For we may with Comfort obſerve in this great City, that many Perſons of Slow Capacities, and in Strait Circumſtances, by a careful Watching over their Hearts and Ways, by an entire Dedication of themſelves to God, by the ſignal Advantage of having the Honeſt and Good Heart, together with an habitual Attendance on their Parochial Miniſtry, to arrive to a good Proficiency in Practical Religion, and by painful Degrees to be nurs'd up into Excellent Chriſtians. Whereas others of far Quicker Parts, and more Leiſure, wanting Probity of Mind, Cloſeneſs of Attention, and a Teachable Humility, ramble eternally from one Church to another, but without receiving laſting Benefit in any. Men of deſultory Tempers grow Sceptical, they may vouchſafe to try all things, but are habitually pleaſed with nothing; Who induſtriouſly decry, what Solomon recommends as the only ſure Method of Thriving in the Concerns of Eternity, Eccleſ. 11. 6. In the morning ſow thy ſeed, and in the evening withhold not thy hand: for thou knoweſt not whether ſhall proſper, either this or that, or whether they both ſhall be alike good. But the higheſt Zeal and Conſtancy in the Holy Offices, can be no ſufficient Security to venture our Souls upon; theſe are only Means of Chriſtianity, and not to be reſted in. Conſidering therefore that the moſt flaming Sacrifice may carry in it deſtructive and conſuming Qualities, and that ſome in all Ages of the Church have ſet up Devotion to the ruin of Honeſt Morality; Praying long, the better to drown the diſmal Cries of Widows and Orphans, and to build their own Fortunes upon the Graves of their oppreſs'd Neighbours, I muſt crave leave to carry the Matter higher yet, and lay before you,

The Third, The finiſhing Stroke of this Spiritual Improvement, and that is, Univerſal Righteouſneſs, which is never to be Concealed where it is, and but rarely Counterfeited where it is not: It being not a ſingle Virtue, but all united in the ſame Breaſt, a ſtrong Combination of the more Generous Qualities of the Mind, which dilate themſelves on all proper Occaſions into Life and Practice. And this was the concluding Argument of S. John, by which he demonſtrated the Growth of this excellent Chriſtian; Namely, His Crediting of the Truth by agreeable Practiſes, whoſe Charity was a real Fruit grafted upon a right Stock, even Faith in the Blood of Jeſus. Now that Religion is moſt Genuine, and Conformable to the Mind of its Bleſſed Author, which is expenſive, and draws ſomething from us, which we highly value, and would not part with, but for Conſcience-ſake. Inſtrumental Duties being cheap and eaſie, may be performed by meer Impoſtors, and Hypocritical Pretenders, but Good Works are not ſo eaſily Counterfeited, for Men ſeldom act a Part in Religion to their Great Coſt; In this Caſe the Danger of being impoſed upon is far leſs, or none at all; Devotional Acts may have baſe Ends and ſinful Mixtures, they muſt be Tryed and Weighed in the Balance, and oft-times they are Light, and found wanting; the Whore in the Proverbs had payed her Vows. Whereas a Good Life, a bright Charitable Converſation, is like the purer ſort of Money, which paſſes freely from Hand to Hand, and is never queſtioned in any Payment. When the Actions of a Chriſtian teſtifie for him in the Gates, and his Worth is atteſted before the Church, Malice it ſelf is ſtruck dead; Nay, the Publick-ſpirited truly Good Man ſtands intitled to the Bleſſing of Demetrius in this Epiſtle, and has no Enemy, or rather ſhould have none, but Satan the common Enemy of Mankind. Our being Members of the Church, and our uſing the Means of Grace, are fair Arguments of Probability, theſe are likely Signs that we ſhall, but Real Acts of Piety and diffuſive Beneficence, are certain Evidences of our having by God's help already proſpered. And yet he that advances thus far on the way to Heaven, and makes a full Stand here, ſhall never (unleſs by an extraordinary Mercy) arrive thither; for Chriſtianity propoſeth no fixed determinate Degree of Virtue beyond which there is no advancing. The Spiritual Stature is at no Period, like the Natural at a full Growth, but always growing. Our brighteſt Graces are ſtill capable of Acceſſions, and muſt ſhine more and more to the perfect Day. For Men to get into a Road of Religion (and yet alas how many are more unhappily engaged, and upon the broad way to Deſtruction!) and to be content with living after the old cuſtomary Rate, is plainly to deceive themſelves. They may in ſuch a Caſe be no Blemiſhes to their Profeſſion; but by the ſtrict Rules of it, they ought to preſs forward, and commence Encouraging Examples, Viſible Patterns of Righteouſneſs, which is a Station both of Safety and Honour. And as the Voyage is never reckon'd proſperous, till the Dangers of the Seas are paſt, the Storms rid out, and the Veſſel brought ſafe into Harbour; So neither ought we to conclude our ſelves free from Temptations, and foul Relapſes, till we come to the New Jeruſalem; Our Felicity grows on this ſide, but is there only in maturity and perfection. This is the full Scripture-Nation of Spiritual Proſperity. which was the firſt Point to be ſettled according to the propoſed Method.

The Second General Head, and now falling under Conſideration, is, An Account of that Bodily, and External Welfare, which is ſtrongly rooted in our Common Nature, and too often ſought with raving Importunity. The Body being of a mean Original is incapable of the forementioned Diſcipline and Cultivation; never to be raiſed in this World to an higher Character, than an Heap of Duſt and Aſhes; and yet overlooking its mean and corruptible Qualities, many beſtow on it the Greater Care. This is an Object of a very diſtinguiſhing Paſſion, and no Means are forborn, no Coſt ſpared, to prop up and adorn it; which is the degenerate Folly, the reigning Sin of Mankind. However, God having formed the Body, and made it the Manſion of the Soul, which always acts by the Mediation of it, we have it plainly granted in the Text, that the Welfare of it is a Real Philoſophick Good, and the Object of a Chriſtian Wiſh, which conſiſts mainly in three things.

I. In the Health of it. Grotius in his Comment obſerves, that S. John wiſhing Corporal Proſperity to Gaius, ſet down Health, as the moſt neceſſary and excellent Part of it, without which his other Satisfactions had been of little Worth. This preſerves the Organs, enables us to judge of Taſts, and Sounds, and all other ſenſible Objects; it gives due Quickneſs, and Agility, and makes us capable of living with any Pleaſure to our ſelves, or Profit to our ſeveral Generations. The want of Health cauſed the moſt patient Man to deſire Strangling rather than Life. A Bleſſing of that vaſt Uſe and Conſequence, that God reſerves it in His own Power, and makes it the Reward of Religion, which in Scripture is expreſly ſaid to be Health to the Navel, and Marrow to the Bones. It may be greatly preſerved where it is, and reſtored where it is loſt, by Human Remedies, but without His Bleſſing the Art of Man is vain, a meer Empiric Preſcription. The great Importance of it, its giving a true Reliſh to all outward things, makes it the common Form of Salutation in all Countries; We ſtill greet our Friends with particular Enquiries about the State of their Health, and bid them Adieu under the Influence of an Hearty Concern for it. But this is our Unhappineſs, that this Fundamental Bleſſing does not make us always grateful to Him that gives it; the Value of it is ſeldom ſufficiently acknowledged, till we are deprived of it, and ſmitten with Sickneſs. For this Reaſon ſome Perſons have magnified the Goodneſs, for giving them weak and crazy Bodies, which might keep their Souls always waking, and upon the Wing; An healthful vigorous Conſtitution, which was deſigned by God, as an Inſtrument of his Service, and the Owners eternal Good, being too often put to quite contrary Uſes, to make them Slavs of the accurſed Spirit, and Servants of Corruption.

II. Wealth ſucceeds as an Object of the ſenſitive Appetite, by which ought never to be underſtood barely what is neceſſary to keep us from ſtarving, but a convenient Portion of outward things, ſuch as is ſuited with the Obligations of the Poſts we fill, our Characters, and Relations in the World. That may be convenient Food to one Man, which, if given to another, would but make him the more hungry, raiſe, and not ſatiſfie the Appetite. That may be too ſcanty and ſtrait an Allowance for a Perſon advanced to an high Station, which, if conferr'd on a Man of leſs Figure, would oppreſs, and run him into Diſtraction. The Doctrines of ſome relating to the Point in Hand are moſt Abſured and Superſtitious, who would tie down all but themſelves, to meer Neceſſaries, and talk of the World with that Air of Contempt, as if an Earthly Body could ſubſiſt by Intuition, and the ſlender Accommodations of a Cell were ſufficient in the midſt of the City; But ſuch Speculations are plainly confuted by the Words of that Apoſtle who Preached the Religion of the Croſs; and we are otherwiſe inſtructed by the God of Nature, viz. not wholly to extinguiſh the Deſire of Earthly Conveniency, but to correct the Keenneſs of it, and keep it Regular. Who having made the Pleaſant Garden in Eden the Station of Adam at firſt, is ſo far kind to his Poſterity, as to make their Bodily Life eaſie and delightful. No Labour is aſſign'd them that is purely Penal, their greateſt Toils are mingled with Sweetneſs, and by proper Encouragements turned into Play and Diverſion. Wealth is made the Subject of His Promiſe to the Virtuous, and is moſt certainly a Bleſſing, when honeſtly acquired, and managed with Wiſdom, ſo as to cauſe many Thankſgivings unto the Donor. It is true indeed, the Acquiſition of it can never be directed by any certain Rule, becauſe it depends upon lucky Seaſons, and unforeſeen Accidents, and often flows from hidden Springs; But a known viſible Inſtrument of procuring it to any Land, is Commerce with Foreign Nations. When in the Reign of Solomon, Silver and Gold were plenteous as the Stones in the Streets of Jeruſalem; much of that vaſt Treaſure was the Growth of other Countries, it was brought from Ophir by the Navy of Ships, which the King had formed in Ezion Geber, and by the Merchants that had the knowledge of the Seas. This is the great Support of Human Society; Merchandizing unites the moſt diſtant Nations; we are in ſome meaſure fed and cloathed; by thoſe whom we never ſaw, nor can ſee. This Promotes Induſtry, and make as a ſuitable Compenſation for the various Perils, and Difficulties of Mankind. But tho all Men are ſtrangely dazled and captivated with the Brightneſs of Secular Wealth and Grandeur; yet there are but few whom God thinks fit to entruſt with it; nor is it always an Argument of His Favour to be ſo entruſted. Riches may, and frequently do, flow in upon Righteous and Excellent Men in great Abundance; Thoſe who have been moſt eminent for Piety in their ſeveral Ages, have been ſo for their Wealth too. But the Want of it, is no abſolute ſign of wrathful Dereliction, and that we are ſhut out of the Care of God's Providence, Who can, and if there be need, will prepare a Table for his Servants in the Wilderneſs, and by infinite Ways beyond the Ken of Reaſon, and to them ſurprizing, reward their Dependence on Himſelf; Who can turn Penury into Fulneſs, and Bondage into a State of Liberty. To expect always the Completion of our Wiſhes, and to ſail with a full Gale, is plainly to miſtake our Right to outward things. Freedom from Evils is the Happineſs of Glorified Saints above. Earthly Pilgrims can only depend on Succours proportioned to the Weight of their Sufferings, and to be ſo ſupported in this World, as not to miſs of the durable Glories of the next.

The Third main Attribute of External Welfare, is Peace; a Bleſſing neceſſary to Guard, and ſecure us in the Enjoyment of the Two before mentioned; under which Term, the Jews were wont to comprehend all Proſperity whatſoever. And as the Fullneſs of time drew on, the latter Prophets foretold the undiſturbed Poſſeſſion of Peace, as the peculiar Bleſſing of the Reign of the Meſſiah, as an Honour reſerved by God to accompany the Manifeſtation of his Son, Eſay 2. 4. And he ſhall judge among the Nations, and ſhall rebuke many People: they ſhall beat their Swords into Plow ſhares, and their Spears into Pruningbooks: Nation ſhall not lift up Sword against Nation, neither ſhall they learn War any more. Which Prophecy receiving no Literal Accompliſhment in the Condition of Chriſtian States, which are but the more unhappily expert in the Art of War, and draw their own Blood without the Aſſiſtance of the Heathen, is expounded to be praedictio conſilii, non eventûs. With reſpect to Chriſt Himſelf, it is read with the Brightneſs of an after-Relation; for as He made his Entrance into the World in a quiet Hour, ſo was the promoting of Peace the whole Endeavour of His Life, and the thing it ſelf bequeathed as a common Leagacy to His Diſciples at his Death. A Bleſſing of that High and Publick Nature, that the Heathens looked upon War to be the moſt terrible and afflicting of all Temporal Evils, and to us Chriſtians ſurely, who by the Favour of Revelation ſtand in a clearer Light, it can have no milder Appearance. War, when extorted from a Nation in its Common Defence, is a ſore Judgement to be lamented, and not gloried in as a brave, and lofty Undertaking. Victory it ſelf can ſcarce hold up its Head for ſhame, when repreſented as the Purchaſe of Chriſtian Blood. The Evils of it are too much felt to need a Deſcription, and God alone knows when the melodious Voice of Peace ſhall be heard in our Borders; of ſuch as may not foſter, and invite New Injuries, or preſent us with a Second, and more perfect Edition of the Old. The firm Poſſeſſion of the Truth will in ſtrictneſs compenſate the Loſs of it. Eternal Slavery to Idolatry and Superſtition, is the greateſt Miſery which can befal any Nation, which is not already enſlaved; ſo that to ward off that fatal Blow, Wiſe and Good Men will calmly undergo leſſer Hardſhips and Calamities, ſlight Eſſays of Miſery, when compared with the Depredations, Ravages, and Military Executions of thoſe Countries which are the Seat of War. And God who orders nothing in vain, much leſs for deſtructive Ends, does certainly ordain the Suſpenſion of Peace it ſelf for our Good. There are frequent Interruptions of it in all Kingdoms for wiſe Purpoſes; the Peace of the Land of Iſrael was often ſhaken and deſtroyed, when the Government of that Nation was Theocratical, the longeſt Period of it which the Scripture mentions, is that ſet down Judges 3. 30. The Land had reſt Fourſcore Years. And without ſuch Intermixtures of Publick Good and Evil, Peace would ſcarce be thought a Bleſſing; did not the Night ſucceed, the Light of the Sun would annoy us, and Conſtant Day would be an inſupportable Burthen; and were it not for Sickneſſes and Poverty, Health and Abundance would have no Reliſh in them.

This then is a wiſe Method in the Hands of God, to make us ſenſible of His Favours, and from careſſing the World and the Body, the meaner gratifications of Senſe, to exalt us to a more Chriſtian Employment, to render us more careful in the improving of our Souls, which cannot, exceptin Negatives, be deſined by us, and muſt laſt for ever. As long indeed as we are compounded of theſe different Principles, the Animal and the Intellectual, it will be an allowed neceſſary Duty, to endeavour the Welfare of both: But then abundant care is to be uſed by us, that our Attendance be proportioned to the Dignity of the Object; that we keep the worſe part under the conſtant ſubjection of the better; for it looks like a rank Infidelity to ſpend Six days in the week in providing for the Needs, nay, too often for the Sins of the One, and to grudge God's own Day as too much to promote the Salvation of the other. Both indeed are comprehended in the Prayer of the Apoſtle, but ſtill in a diſtinct Order, the one in a perfect Subordination to the other: For ſuppoſing Gaius to have already proſpered in Virtue, He thereupon prays for an agreeable external Proſperity: And in the very ſame Order, and animated by the like Hopes of You, I proceed

In the Third and laſt place, To comply with an Eſſential Duty of the Miniſterial Function, which is poſitively expreſs'd in theſe Words, I wiſh above all things, &c.

It is here moſt humbly acknowledg'd, that God is the Author of all Succeſs and Proſperity; which is never to be obtained whilſt he is neglected and left out of our counſels and conſideration. The expreſſion of the Prayer is noble and high, and ſhews it to have been the Language of the Heart; and doubtleſs the Supplication it ſelf was the more prevalent with God, becauſe preſented by a ſupreme Officer of his Son. Nor was this a ſtrain of Devotion peculiar to S. John, but a common pitch, equall'd by all the Apoſtles, nay, viſibly excell'd by S. Paul, Rom. 9. 3. When he wiſhed himſelf accurſed from Chriſt, for his Brethren his kinſmen according to the fleſh: A ſtrange expreſſion of Love! An overflowing Charity! To be content himſelf to turn out of the Sheepfold, and ſtand utterly excommunicated, if by that means the Jews might come in and be ſaved. And in the Church of Corinth no unkindneſs that was offered to his Perſon, no diſparagement that was caſt upon his Doctrine, could abate his Zeal for their Salvation; and when conſtrained to execute the ſevereſt Cenſures upon the inceſtuous Corinthian, he urgeth the charity of the End to juſtifie the ſeverity of that Action, by alledging, That the fleſh was deſtroyed, or puniſhed; that the Spirit might be ſaved in the day of the Lord.

Theſe then are our Patterns, and ſhew us how to demean our ſelves in the Church of the Living God: We are ſent out as ſo many Labourers into His Harveſt; and whatever be the Reward, we ſhall not fail of Work enough. Our Labours are thick and more abundant, even ſuch as may bow down the greateſt ſtrength, and cauſed him who was divinely Inſpired, to complain of Inſufficiency in the diſcharge; and none of our manifold Labours can ſucceed well and proſper in our hands, without the eſpecial Grace of him that ſent us: For there is no ground ſo well prepared, as to bring forth nothing but good Wheat; Tares will more or leſs grow up with it; and unleſs the Soil be kindly ſeaſoned, our Endeavours are loſt. The beſt Counſels muſt periſh in the delivery without attentive Diſpoſitions in the Hearers; who are therefore to be weighed rather than numbred by the prudent Meſſenger of God: And when inſtead of growing better, they are but the more refractory and contumacious Sinners under Inſtructions, we have no power to cut down and to deſtroy; to uſe any force, were to betray and abuſe our Authority. We do preach a Law which is enforced pon mankind with the higheſt Penalties, even under pain of having their Souls and Bodies eternally Tormented; but thoſe inviſible Terrors are ſlighted, and the moſt real Torment declared Metaphorical. Scandalous Offenders may indeed be debarr'd Communion, and denied the Publick Comforts of Religion, but that to them is no Puniſhment. Nor are we appointed only to contend with the Infidelity of Mankind, but with their Ignorant Miſtakes and Prejudices, things more to be pitied, but often equally difficult to be removed. The Profane are without Apology, becauſe they outface God Himſelf, and deſpiſe His Threatnings: And the Careleſs are never to be excuſed, who expect Virtue ſhould grow up in their Souls without their own Concurrence, and be nouriſhed there without Moral Reflections; which is a Method of thriving as improper and prepoſterous in Religion, as in Civil Buſineſs, and yet gainful Opportunities, and good Markets muſt be narrowly watched to drive on the One, when no means are held neceſſary to the obtaining of the Other. And among thoſe who ſubſcribe to the Uſe of Means, and frequent the Sanctuary, there is much Barrenneſs to be found alſo; the main end of Publick Inſtruction is often defeated by the partiality of the Affections, which are byaſs'd and brib'd beforehand; ſo that all is rejected, or ſwallowed in a Lump, without the ſolemnity of Chewing and Examination; and not the Doctrine that is recommended, but the Perſon, or his Character is chiefly regarded; and the Holy Goſpel is received as the Word of Men, and not as it is really, and in it ſelf, the Word of God; who takes it for ſo High an Affront to be ſhut out of his own Houſe, and denied ſo much as a partial Influence in His own immediate Service, that he often withholds the Increaſe, as no ſlight expreſſion of his Anger, to let men ſee the neceſſity of looking beyond Earthen Veſſels, and confeſs that the Excellency of Power is of Himſelf.

So that for the removal of theſe and other Impediments of Spiritual Growth, Recourſe muſt be had to the ſingle Remedy in the Text; We are to beſeech God to ſpeak to the Hearts of Men, and to put an effectual check to the daring Impieties of the World, to awaken the Many who ſacrifice to their own Luſts, and to Encourage the Few who are Devoted to his Fear, Lifting up the hands which hang down, and the feeble knees. And He might have interpoſed His Power ſooner, but that He ſeems reſolved to keep us in a depending Poſture, and to be owned as our ſure Refuge in Extremities: And in this the Obligations of our Church are moſt expreſs and particular, which regard the Circumſtances of the Abſent, that He may be moved, To bring into the way of Truth all ſuch who have erred and are deceived; and tho they may ſcatter dreadful Anathema's againſt us, our dayly Prayer for them, is, That they may ſee their Errors, and be ſaved. Remembring always, that there is but One Heaven, and no poſſibility of coming thither, but by Him, who is the Way, the Truth, and the Life.

This is a Divine Charity to be extended to the moſt Pious Votaries, who can never be raiſed above it; but on the other ſide Men may ſin themſelves out of a Capacity of receiving any Advantage by it; This is the Opinion of our Apoſtle, 1 Ep. ch. 5. 16. There is a ſin unto death; I do not ſay that that he ſhould pray for it. This is a Wickedneſs of a ſtrange Taint, like the Sin of Saul which is interdicted the Sanctuary, beaten off from the Horns of the Altar, and not to be mentioned in our Prayers; But whatever be the Nature of that Sin, we are ſure it cannot dwell in thoſe who maintain a viſible Care of their own Salvation. For you the Duty may be performed not only without offence, but with Gracious Acceptance; And this Holy Office may be executed at a Diſtance, when we are no longer to converſe with our Friends by publick Inſtructions, and ought never to be omitted by my ſelf. For as the World goes, and is like to go, we muſt reckon it a piece of Civility to have our Legal Rights cheerfully paid, that ſlender Maintenance of God's Houſe, which eſcaped the Sacrilege of former Ages, and hitherto the Envy and Malignity of the preſent; And conſequently, where the Recompence of our Sacred Employment is precarious, the Obligation is heightened, when our Pains are thought worthy of any Requital. And ſome have expreſs'd that unmerited Kindneſs, and undiſſembled Friendſhip, which for me not to own, would be ſomewhat worſe than common Ingratitude. The Pulpit was erected to ſhut out all Flattery and empty Complements, but ſtill to continue the Chair of ſerious Truth, and a grateful Behaviour is no where more becoming. But I forbear, and ſhall uſe the words of the Roman Orator, longiorem or ationem res poſtulat, natur a veſtra breviorem: The ſubject requires a longer, but your Nature a ſhorter Acknowledgment. Others muſt be-told of nothing, but their Vertues, but you more humbly diſclaim all Merit, and chuſe rather to be told of your Sins; and faithfully admoniſhed in the waies of Life.

So that my beſt way to pay acceptable Thanks to this Congregation is, to Magnify my Office, and to Employ theſe laſt, and ſofter Minutes of Speaking, in calling upon you, to mind the great Affairs of your Souls, which is a certain means of enlarging your Fortunes. For when all is done, Religion is the moſt faithful Servant to our Worldly Intereſt, which is reſpected by it, though not as the chief Motive, yet as a collateral Reward; It is of the Pious Man that David ſpeaks when he tells us, that whatſoever he doth ſhall Proſper, Pſal. 1. 3. And the obſervation holds with equal truth, nay, with greater ſtrength, with reſpect to Publick Bodies, who cannot have a reaſonable aſſurance of finding ſucceſs in their undertakings, but by recovering the Ancient Reputation of Truth and Virtue, which are depreſt, wellnigh ſtiffled and loſt in a thick Crowd of Errors and Immoralities. God is expreſly ſaid in Scripture to have pleaſure in the Proſperity of his Servants, His Providence is ſtill awake over them for Good; But this is a Favour with no modeſty to be expected, whilſt men perſiſt in a wilful oppoſition to his Laws, ſet looſe from all obligations of Honour or Conſcience, ſo indifferent what Religion they take up, or whether any at all, He ſhall deliver the Iſland of the innocent: and it is delivered by the pureneſs of hands Job. 22. 30. And in this Caſe the Theatrical ſhews of Purity are not quite contemptible, becauſe the very Form of Godlineſs is not to be confronted, and baffled by any thing beſides the real Power of it. The Mockeries of Superſtition are leſs provoking than open Infidelity, and a Religion upon Beads is not ſo bad as a downright inſolent Contempt of Holy things. This is the higheſt and moſt deſperate Pitch of wickedneſs, to which when great Numbers in any Nation have advanced with Impunity, it muſt neceſſarily bring on its Fatal Period. For this height of Sin is impregnated with miſery, nay actually travels with publick Deſolation, and God alone can ſtrangle it in the Womb, It being time for him to Work, as the Pſalmiſt expreſſeth it, when men have made void his Law.

In Conſideration therefore of your own Private Good and of the common Intereſt of your Country, Stand in the old Paths, inflexible to inſnaring Doctrines and wicked Examples, and let me intreat you once again to be Maſters of ſo much Chriſtian Thriſt, Method, and good Order, that the Exchange and Shop may not intrench upon the Houſe of God; That your temporal and Eternal Intereſts may be carried on without defrauding each other, without undue competition, with Religious ſmoothneſs and ſucceſs. Your decreaſing in Wealth under Emergent circumſtances is but a Misfortune, but your not improving in Virtue will will be ever a Fault, that being placed within the reach of human Induſtry aſſiſted by the Grace of God. And ſuffer me to ſay, that there is no Dream ſo idle, no Practice ſo ridiculous, as that of ſeeking Happineſs in a Vale of Tears, and placing it in the Multitude of the things we poſſeſs. For the greateſt Banks of Wealth may be ſwallowed up in a Moment, this glittering Idol, like the River which brings it up to your very Doors, Ebbs and Flows continually, and is never at a certain point, with the moſt Righteous Owner; A thouſand chances may, but Time muſt deſtroy it. Whereas the welfare of our Souls is not to be impaired by the Iniquity of Times, or any external accident. Virtue gathers ſtrength, increaſes by being ſhaken, and is the more Proſperous under Trials. The want of Corporal ſupplies indeed may run us upon leſſer Evils and Inconveniences, upon thoſe of Faring the harder, or Dying ſo much the ſooner: But to want the Spiritual, to have the Soul covered with darkneſs, ſick of Paſſions, and polluted with Sin, is to ſtand expoſed to an Eternity of real Miſeries. But our Caſe is better, and there is no invincible neceſſity of our being miſerable in either Reſpect. Either Happineſs ſingly conſidered is humbly confeſſed too valuable for the beſt men to expect as their right, but both put together are not too Great for God to beſtow, who having created our Souls and Bodies with different Faculties and Deſires, directs a ſuitable proviſion for the Natural and Spiritual Life, and is ever pleaſed with our earneſt Labour, and Devout contention for the Proſperity of both. Of which God of his Infinite Mercy make us all partakers through Jeſus Chriſt our Lord.