^1 o
1
•?s
DUKE
UNIVERSITY
LIBRARY
I
T^reasure "Room
Practical Difcourfes
/'
UPON THE
PARABLES
O F O U R
Igleiteti ^abiout.
WITH
Prayers annexM to each Difcourfe.
By FRANCIS BRAGGE, B. D, Vicar of
Hitchin in Hertfordfbtn,
%f)t ^econn Coition toltb 3meniimenCjsr»
.. I. . I rii' I . ,
LONDON,
Printed for S, Ma??(hip.. at the Ship near the
R ojd Exchange i n ' Cornhil^ 1702.
I
L
/
im p
T O
The Moft ^^.everend JFather in God
THOMAS
Lord Arch-Biflhop
O F
CANTERBURY.
May it pleafe your Grace^
TO permit me once more to pre-
fent Ybu with this Little Book,
and to Beg that You would Receive
it with the fame Goodnefs at Lambeth^
that you were pleafedto do at Buckden.
'Tis very much owing to the Coun*
tenance it had from Your Grace, that
it met with fo Favourable a Reception
A a ''at
The Epifile Dedicatory.
at firft, as to be Encouraged to Appear
again Abroad ; And which Emboldens
me to renew the Dedication of it to
Your Grace : Tho* otherwife, I am
fenfible I (hould have prefum'd too
far, to defire fo Great a Patronage,
for a Thing fo Inconfiderable.
May God Almighty long continue
Your Grace a Blefling to this Church ,♦
And may Your Clergy know how to
Value t|ie Happinefs of having lo Ex-
cellenf a Governour / And may the
the Great Shepherd and Bifliop ofour
Souls give Your Grace the Reward of
a Good and Faithful Servant at Laft !
lam, wdth the Gre'ateft Refpedt,
My Lord,
Your Graces,
Much Oblig'd, and
Moft Dutiful Servant,
Fr. Bragge.
THE
THE
PREFACE.
THE Parables of our Saviour being full of
Excellent In[lru6tion, and in a familiar
way teaching the Greateft and mofl: Neceffary
Truths ; / thought it would be a very ufeful Under-
taking to Difcourfe PraBically upon them : And
by explaining them^andenforcing the Senfe couch'* d
under them, to make them ferv ice able to the great
Ends for which they were defign*d : The engaging
Men in a Hearty Love and Obedience to our
Great Mafter Jefus, and in an Induftrious Pro^
vifionfor the Happinefs of the other iVorld.
But before I proceed to confider the Parables
t hem/elves y I think ^twiS be convenient to give a
Brief Account ^why our Saviour fo often Jpake in
that Myftical Manner to his Hearers ? And '*tig
n Que ft ton which his own Difciples oik'^dhim^after
he had deliver''d bis firfi Parable of a Sower ;
they came unto him and faid^ Why fpeakeft thou
unto them in Parables ? Mat. ii.\o,To this our
Lord gives a double A/ifwer in the i \th and fol-
lowing VerfeSy thus. Ifpeak to the People in Para"
hlesy becaufe it is given to you, that are true
Believers and my faithful Dijciples^to know the
Myfteries of the Kingdom of Heaven, or of
the Gofpel; but to them, that is, as they are de-
fer ibed in the ifyth Verfey whole Heart is waxed
A 5 Grofs
The Preface.
GrO'ft or Obdurate and Ohjlinate^ and their Ears
dull of hearing, and who have clofed, or wiH-
fullj {btit their Eye:) agaif/fi the Light and Trnth
that I rnamfefi to the World, leaft at any time
they fhould ke with their Eyes, and hear with
their Ears, and underftand with their Heart,
and fliould be Converted and I fbould Heal
them : to fuch as thefe, as verj Unworthy of the
Favour^ it is not given to have the Myjieries of
Religion plainly tevsaPd to them but only My-
flically, andCQVQn\ybywayofV2iX2ib\Q. That
ii^ ^twas h) rvay o/Funilhment/er their Infidelity
and Hardnefs of Hearty and De/]>ijing and Re*
jechng His former Plainer Dijcourjes on the
Mount and in other ^Ucss ; and their Averfenejs
to believe in him notwithjianding the Miracles he
did, and Blafphemous Attributing his cajting^ out
a Devil from one foffefjed who was Blind and.
Dumb, to the Power of iielzebub the Prince of
the Uevils : ^Txvas by na; of Punifhrnent for this
ftrange Obduracy cj theirs that he took upon him
that more Obfcure way cflnfirucihg them than
he he} ore hadufed', ai.i vfhich new Praciice of his ^
tpus A tacit Intimation of his D\Cpha.Cure againji
thsm, and did threaten a Total Concealment of
thofe glad Tidings from them which he came to
bri/^g unto the World^ tfthey per fifed in their
Ohfttn^^cy and Disbelief,
And this is manifefl from the whole of what St,
Matthew records of our Lord'*sDifcburfes before
this I yb Chapter ; tvhich wefnd to be very plain
4pd expreffed in ^^tufual fnanner, till the Pha*
fijees mth Hell/fb Malice wonld difparage the
great
K
The Preface.
great Miracle he wrought upon /^^f poflcflcd Man,
by afcribing it r Art-Magick and the Power of
the Devil : And from chat Time^after Confound-
ing that Objection. and jbarply reproving theirFer-
verfenefs and great Obfiinac}, he very frequently
exprefs^d himfelf by rvay of Parable in his publick
Difcourfes, and afterwards in private explained
all to his Difciples : and he gives this reafonfor
hisfodoingy ver, 12. For whofbever hath, \o
him (hall be given, and he fhall have more
Abundance ; but whofoever hath nor, from
him fhall be taken away even that he hath.
That iSy He that upon my former Plain and Open
Injlruolions hath Believed and Obeyed me ^ fhall
have f; ill more and more as plain Mamfeflattons
made to him of the Myfieries of the Gofiel: But
hee that hath made no good Vfe of what was then
fo clearly made known fo him, but continued jlill
Faithlefs and Obfitnate^fhallfor the Future he de-
prived of that full Light 4WSun-fhine of the Go-
fpely and be afforded only fome Obfcurer Glimmer-
ings ofit^ and behold it as through a Veil. A Pu'
ntfhment this ^h ad ihey under flood it^very Great ;
and which was enough to cure them of their Stub-
born nefs, and make them more ready to embrace
that Heavenly Di/cipline before it was too Late ;
For that Eclipfe of that Glorious Light ^w as a cer-
tain fore-runner of that Eternal Night which was
to follow yUnlefs tbeyfpeedily Repented andBeliev^d,
And thisffjould be an Admonition to us likewife to
Fear and Tremble and walk with thegreatejl Cir^
cumfpeBion^leJl we fall after the fame Example of
Unbelief 4/;^ Dif obedience \lefiwefolong Reject
A 4 that
The Preface,
th^i Light which is come into the World and prefer
Darkmfs before it, as to becon^e utterly unworthy of
it, and it be quite hid from our Eyes, and outer
Darkr/ejs at lajl become our Portion,
This is one Reajon our Lord gives of hi6 freak-
ing to the people in Parables ; it was by way of
Punifliment, and as an Expref/Jon of his Dif
fieafure at their hardned Infidelity.
There is another, and that a very Merciful one^
as rejpecling a fort of People not Malicioufly
faulty as thoje before mentioned^ but (hiefy to
blame for Heedlefs Inadvertency : V/j thus ex-
frefs^d, V 15.0/ this 13 chl herefore fpeak I to
them in Parables, becaufethey feeing fee not,
and hearing they hear not, neither do they un-
derftand. That is, becauje his Plainer a/td more
Common Difcourfes were but little regarded by
them, and not confidtr^d 4^^ attended to as they
fbould bejbut forgotten as foon as heard ; therefore
th*! more to engage their Attention, and induce
them to look clofe into 4W dwell longer upon
what he faidjh^ put his Difcourfes into amore}s/i.y»
ftical and uncommon Drefs ; that their defire of
underftanding his hidden Meaning, might employ
more of their Thoughts about it, and put them upon
making a further enquiry than otherwife they would
do,and by that means his Do^rine,make a deeper
Jmprejjion upon their Minds and Memories, for
Men are naturally defirous of fnding out Myfte-
f les and Hidden Meanings, and more than ordi»
nary Attentive to what is unufual and out of the
common road cf talking,and will take Pains / dif
cover what is Mnder the Difguife of a Parable,4W
The Preface.
ke much more -pie Afed and affeEted with the Difco- *
'very offuch A hidden Treafure, to which our Lord
e/fewhere refembles the Gofpel) than if the fame
t hi fig had been offer"* d them at an e after Kate, And
accordingly 5^. Luke, after he had recorded feveral
of Our Saviour"* s Parables, fub'joyns that ail the
People were very Attentive to hear him ; and
no Doubt but they were as Jnquiptive to Under-
ftand what they had heard.
And indeed, thd* this be a Myftical way ofln*
flru6iion^ and hath fomething of Obfcurity in itj
yet as it may be manag^d^ nothing can be more Fa-
miliar, or more fuitable to the Capacities of the
Meanefl Auditors. For the vulgar fort are but lit'
tie Receptive <7/Abftra£led Not ions, and Nice and
Lofty Speculations , and that is mojl likely to take
with them.which is clotthed in a Drejs they have
been well acquainted withy and JHufirated by fome
Material Reprefentation : For by this means^ a
Truth which otherwife delivered they would either
not Apprehendy or not Confider and Attend to ;
being exprefi"*dbj way of Refemblance to what they
have been much uftdto, and under fl and very welly
ts prefently entertain* d^and becomes h amiliar and
Eafie to them, and they can as well remember and
attend to it yas to other common Concerns of Life,
And accordingly we find our Lord'*s Parables
taken either from fome common and know nA&io^s
ofMcn/uch as of a. Husbanu-man fbwingCorn
in his Field, and the fpringing up of Weeds
with the good Corn, of a Fi(her throwicg his
Net into the Sea, of a Man looking for a lo(l
Sheep, 4;?^ /^f Extravagancies and Repentance
of
I
V'
The Preface.
o^SLFrodigalSon^a^d the like ; orfromfome com-
mon Accidents af^dEventSjfuch a^ of a Treafurc
found that was hid in a Field,theP]entiful Pro-
du£t of a Man's Ground,r^f Vnfruitfulnefs of a,
Tree, the Reckoning of a Mafter with his Ser-
vants, the Importunacy of a Poor Widow for
Juftice, andjuch like. ReUtiotts of this Nature
are eaftly Remembred, and People are Naturally
apt to liften and attend to thenty and the meamjt
Capacity can underftand ^;^^ apprehend them^
and ifmlUmana^d^ they make what is reprefented
hy them appear zery Lively tfW AffeQ:ing, as if
''iwere A£led before our Eyes , and hy this means
the Truths deliver"* d under that Difguife infenpbly
Infnuate themfelves, and work upon the Mind
even before a Man is aware of it^ or can fethim*
felf to make Refill ance.
And as theje Parables of our Lord were drawn
from the mojl Familiar ^/;/;;^y, they were fo Apt
likewife^andfo excellently MsLmg^d^and there was
fo great Analogy between the things reprefented
and the Reprefentati4>ns of them^ that a little
Thought And Refiedion of even an ordinaryVn^
derjlanding^would difcoz^er what was hid under fo
thin a Vetl .* And accordingly we find fever al of
our Saviour^ sParablts taken prefently by the Audi-
tors in their true and naked meaning^and no doubt
hui move were fo than the Evangelifts took notice
of. But leaf: tbeyfhould not be apprehended aright ^
we find our Lord^when in Private^explaining them
to his Difciples^and giving them command to fpeak
in the Light what he told them in Darknefs ;
Mat.
A
The Preface.
Mat. 10 27. And hy this meAns^ that Impreffion
which the Parahk made upon the Fancy And Ima-
gination of the People at the fir Ji relation of it^
would afterwards either by Mens own Interpret a'
tion^or the Apojllesjjave its me effeB upon their
Underftandings, Wills and Affedions.
hi: fides this General 'Vfefulnefs of Parables^
there is one thing they are wore peculiarly proper
for^ and that is Reproof; which ts a thing Men
are mofi of all Impatient of and that muji be
mana^d with great Prudence and Nicety, or it
will do much more Harm than Good. If it be too
Plain and Open and Severe, it often Hardens an
Offender HiH more ; and if tt be too Cool and
Lifelefsyit lofes its Force and makes no Impreffton.
In an Effectual Reproof then^theremuB be fuf
ficient Strength and Smartnefs, and likewije fo
mttch VriVRcy 4 W Secrecy in it, as may not fA-
afperate the Man too much from a Sence of the
great Shame and Ignominy that attends the laying
Open his Faults to the World,Now Reproving hy
way of Parable does all this IThere may be Strength
and Smartnefs enough in it if it be well chofen and
applied ; and yet there is fb much of a Dijguife and
Covering upon it^ as makes it very Private, and
not to grate fo much upon that Tender Pajfton of
Shame, as a more public k and barefacd 'l(eprvof
would do. ^Tis as one handjomely exprcjfes it, like
Lancifiga Sore with the Laticet wrapt up in a
Sponge 5 when under Pretence andfijcw offiotljing
but fmooth and gentle 'Ufage, the place it unex-
pectedly opeh'^d and the Corruption let ant 5 which
tht *Vatient would not have fn^krd to be done^ if
attempted
The Preface.
dttempted T(oHghly and wHhpitt thai 'SivatdgKm,
^nd there is a ndtable Jfrjiatice of this T^araholual
way of Hxpr oving^mpHiqnd 2 Sam. 1 2X)pGh Oa-
vid'j ^larder of \JLn^\i^ that he might enjoy his
VVifs vpfthokt DijiHrbance^ the Trophet ^Nathan
xvasjentto '^I^eprovehimfotit^ and denouficeGods
Great Dtfplea/ure agaifiji him : ^nd thut he might
do this the more e^eC^uaUyydid KOt Flatly and int"
tnediutely tell hirn^ his great Wick^dnefs^ but
frames a 'PdTJibleof a Rich Man that had great
F locks ^afjrdf^ds ofhfs ojx>n, rvhoyet to entertain
his Guejl^^iook^ the Only little Ewe Lamb ^/ 4
Poor r^sighbour of his ^ which he had bought and
Kourj^d'Xp- Vfith great Tender nejs and Pleafare 3
anddreji'ditfor the ^Man that was come to hint.
And Oivid\ Angtr^he, Story fays^ was greatly
kindled againft the Man, and he faid unip ^<-
than, as the Lord liveth the Man that barh done
this thing (hall furely die, and (hall reftore the
Lamb Four-foldjbecaufe he did this thing, and
becaufe he had no Pity. When the Trophet Jaw
that his Deffgn hadfb far tak^n (ffeB^ he immedi-
ately follows his Blow^tak^es Advantage of the Kings
D'.fpleaftre^and mak^s the application home^Thon
art the Man. ^nd this Myftical T^eproofftrncl^^
ID iv id fi deep ^ that wiihcut making any Excufes^
he prcfently confjfzs his Guilty that he had (inned
again ft. the Lord; whfn 'tiivery Itk^ely 4 T^ngher
and more Downright Reprimand would.huv^, ex-
afperated the KingintoT^age and Impatience at his
being fo exposed by thc*lProphet^ rather than have
melted him into fo hnmhle and pungent a T^morje
as this. This
The Preface.
This Conrfi theft our Lord tpo^, twt mthout
great Wijdor» 5 and by Par'abies apt and it>e// chofin
and vity exprejfive ojfhis ^eumng^ reproved the
Objiinacy^ Hypocrifie, and other Vices of the JewSy
who were Men Stubnorn and T^fraciory, and Im-
patient of too o^en a Rehfke : ^fpeciaily the Pha-
rifets, who [e Wide <«»<^ Haugh'iriefs, 4nd great
Reptfte with the T^eople, made them not able to enj
dnre any thing of Reproof ^t ho' wrap' d up inthcD'if-
guife of aP3r2Lb\e,njnch lefs when publick^and open^
and in plainer Terms. 7 ho as to the Pharifecs,
when this milder way would not dojie more plainly
andfijarply rebuild and exposed their Great Wick-
ednejs and Vile Hypocrijie,
Theje are the Reajbns why OHr Lord fpal^efo
much in Parables ; and 'twas a Courfe which many
of the Greateji and Wijeft ^en had taken hfore
him The'Vrophets in the Old Tefiament^and fever at
of the Heathens, exprefi'd their InJiruClionj and
Reproofs infucb a t^yjiical manner ^and by way of
F Me or feigned T^Ution of feme AQion or Oc-
currence that bore Kefeiihblance to what they would
Inculcate 5 as is very evident to fuch at Converfe
with their Writings Mkich Courfe^ had it not been
very ^ffeciual to the ^ndsfor which it was depgndy
itwoule Purely Practical, ^ Ihave
Jlird them in th Title 'Page^ and as every inteUi-
gent 'I(eader will difcern^ when he finds me w^ve
many tair Opportunities ojControverJle that lie in
my way 5 avd my Reafon forfo doings I thinks ^
very
M
The Preface.
veryfuffiqienty f viz.) Ijecaufi *tis too Ohfervable
that the great Defe^ of Lhrijiians now-a^days is ^
in their Fra^tice, which yet is the One thing Ne-
ceflary. The other is, that^ According
to the excellent Advice of * Mainio- "^MoreNevo-
nides, the Reader exfeS not ('Ratio- Pr^ace!
nem & Applicaiionem omnium ver-
borum 5c rerum in Parabola Contentarum ad
PLem S gnificatam, C^r.) a Minnteand Particular
* Applicaii n of every V\ford and Thing in a Para-
' ble, to the Senfe that is couch' d under it 5 but he
' contented with d more General Explication of the
* Sum and Scope of it* For otherwije either the
* ff/dix Intention of the Parable will be quite loji,
* or at kdfi the Mind will be tird in hunting af"
* ter an Explication of what cannct be expUind 5
* and nothing be the 'f^ejult of fuchFruitleJsStudj,
* but that 6f^pty Vexatious DffappointPient^ which
* dll thofe Experiences who make it their endeavour
^ to find out y or rather force from the Words of an
' Author ^ that which the Author hitvtfdf never
' dream* d of. All therefore that a Z^an fwuld
* propoje to himfelf in the Explication of the great-
* eji part of any- T^arahle^ is to find out what is
* the main Drift and Dejign of it ; and what it is
^ which the ./Author of it would lnjiru&^ Menin^
* by that Allegorical Scheme of Speech,
But tbo this be Excellent ^dvice^ and I have
tndearvourd to ebferveit in the following Difeour*
fis'nyet^ where it could be done without unnatural
Straining and Violence, / ha7je been very Parti-
cular in my Explicatian : And indeed, mofi of our
Saviours Parables are fo aptly exprefs'd in the
Parts
The Preface.
Parts as toell as in the Wholcy that they not only
mil Be AT but T^e quire a Minute application of
the Allegory to that which is reprefirted ky it^ and
which receives a great Advantage fufm it ^ as may
he cbjervd in the T^erufil of what is now offer d to
the Readers View.
The INDEX.
Par I . /^F the Sower. Matt. 15. 3, &c. Page i
Par. If. V^ / ^Ae/^cw. Matt. 13. 24 p. 35
Par. III. Of the Pearl of Great Price. Matt. 13. 4$. p. 8a
Par. IV. Of a Merciful King and his Vtmercifal Servant. Matt. 18
33. p. 122
Par. V. Of a King, that made d Marriage for his Son. Matt. 22. t
p.i54
Par. VT. OftheTen Virgms. Matt. 25. i. p. 204
VAt.WU.OftheGoodSamarifan Luke 10. 30, p. 23^
Par. YUl.Ofthe Talents. Matt. 25. 14. p. 270
Par. IX. Of the Covetous Bich Fool. Luke 12. 1 5. p. 304
Par. X. Ojthe Barren Fig-Tne. Luke 13, 6. p. 338
Par. XI. Of the Prodigal Son. luke 1 5, 1 1. p. 35$
Par. Xn. Of the Rich Man and Lazarus. Luke i6. 19. p. 395
Par. XIII. Of the Importunate Widow. Luke 18. i. p. 424
Par. XIV. Of the Pharifee and the Publican, Luke 18. 9. p. 4 $5
ERRATA,
PAge. 42. 1. 1, after Aptnefi, add of this Parable, p. $5. 1. 28*
r forward, p. 63. 1. 11. dele that. p. %6. 1. 8. r. Cynical,
p. 91. 1. 17 r.fo. p. 124. \. 29 r./f p. 12(5, 1. 12. r. their fins
have. p. 129.1. I3.delet/><«f after fie. p. 133. I. 18. r, Affe^ed,
p. 278.1. 7. after as add far. p. 290. 1. 8. after than, add that,
p. 355. 1. 23. dele of. p. 378. I. 21. after Appetites, di&\t thafj
p. 385. 1. 18. -after in, add/^r better, p. 439. 1. 19. r. up.
TO
PARABLE I.
Of the Sower that went forth toJorP his feed*
Match, xiij. ^, 4, 5, 6, 7, 8.
Behold, a Sower went forth to foiv.
And when he [owed, fome Seedi fell by the Way-*
fide, and the Fowls came and devoured them up.
Some feU upon flony places, where they had ^ot
much Earth ; and forthwith they fpvung up^
becaufe the) had no dcepncfs of Earth :
And when the Sun was up ^ they were Jcorcbed, and
becaufe they had not Root they withered away.
And fome fell among Thorns ; and the Thorns
fprung up and choaked them.
But other fell into good Ground, and brought
forth Fruit ; forne an Hundred'Fold, joms
Sixty- Fold J fome Thirty-Fold.
THIS Parable is very fitlf/ placed
frfty as giving account of tliQCaufes
of Mens Fruittulncfs or Unfruit-
fulnefs in Chriftianity ; and '"jOn-
fequently, fliews what is to be avoided, and
direds to what is to be done, in order to
Mens being better'*d by the Sermons of the
Gofpel : Which is a thing firfl of all to be
h taken
2 Praiiical Difcourjes upon the
taken notice of, by fuch as would be Chri<>
fiians indeed.
Our Lord's InterpretAtion of this Parable,
from a Collation of the Three Evangelifts
that record it, Matth. i^. 19. Mark ^, 14.
Luke 8. II. is this:
The Seed is the Word of Gody or the Word
of the Kingdom ; that is, the Gofpel, the
Religion that Chrift Jefus came to teach the
World. When any one heareth this Word,
and under fiartdeth it not, then cometh the
widfed one or Satan immediately, and catch-
eth away that which was fbwn in his Heart,
left he fhould believe and be [tiv*d \ this is
he who receiv'd Seed by the IVaj-fide, But
he that receiv'd the Seed into rocky or ftony
Places, is he that heareth the Word, aod
prefently with Joy receiveth it, yet hath not
Root in himfeli, and lb endures or believes
but for a while ; for when Tribulation or Per-
fecution arifcth becaufe of the Word, he is
fbon offended or difcouraged, and falls away
in Time of Temptation. He alfb that re-
ceived Seed among the Thorns, is he that
heareth the Word, and goeth forth, and the
Cures of this World, and the Deceitfulnefs of
Riches, and the Lufts and Pleafures of this
Life entring in, cheak the Word, and it be-
cometh Unfruitful ^ or at befl: bringcth no
Vvmt to Perfection, But, He that received
Seed into the good Ground, is he that having
heard the Word, under/landeth or eonjtdereth
Parabks of our Blejfed Saviour. 5
it, and receiveth and keepeth it in an ho^efi
sind good Heart, and bringeth forth Fruit with
Patiencey according to his JhfUtjfy Whether
Thirty y Sixty y or an Hundred Fold.
From the Parable thus interpreted by its
Divine Author, it appears, as was faid, that
the Defign of it is to fhew what are the Caufes
of Mens improving or not improving under
the preaching of the Gofpel ; that fb we may
know what to avoid, and what to embrace
and endeavour after in order to our being fruit*
/«/ under thole Means of Inftru^ion we enjoy.
We fhall now confider each Part of this
Parable with its Interpretation.
The Firft is, Behold, a Sower went forth to
fofv : Jlnd when he fowed, fome Seeds fell hy the
fVayeS'Jide and were trodden down, and the Fowls
of the Air came and devoured them up : The
Interpretation is, that the Seed which is Town
is the Word of God^ and when any one hear-
eth this Word, and under jlandeth it not, then
Cometh the Devil, or the wicked one imme-
diately, and catcheth away that which was
fbwn in his Heart, left he fhould believe and
be laved. This is he that receiv'd Seed by
the Way-fide, or this is that Seed which fell
by the Way -fide.
The Word of God is compared to Seed,
becaufe of its fruiiifftng, growing and en-
creafing Nature ; becaufe it hath in it an
Avlive Principle, and will when fown, (un-
lefs kill'd and made unfruitful by Accidental
4 Pra&ical Difcourfes upon the
Injuries) fpriog up into excellent Fruits and
in great Abundance, to the Glorj of God,
and the nourifhing, ftrengthening, nay, the
immortalizing of Men ; for of this Divine
Seed confifts that Heavenly Breads which who-
Jo eateth of {bxll live for ever, ''Tis this Seed
that bringeth forth thofe Graces of Chriftia-
nity, which keep up the Divine Life in the
Soul ; 'tis this that makes it grow in Grace,
and in the Knowledge and Love of the beft
and nobleft of ObjeQ:s, our Lord Jefu^ : 'tis
this that is its Preparation for Heaven, and
an Earned: of that Immortal and Glorious
Inheritance. For, wherefoever that Seed is
fbwn, and fprings up, and brings forth Fruit
unto Holinejs, the End moft certainly will bt
EverlafiingLife, Rom. 6. 22.
And this Word of God is not only, for
thefe Rcafbns, compared to Seed, but to Seed
jown : 'Tis not only potentiallj fruitful, but
the Powers of it are now call'd forth into
ji^ ; 'tis actually forvn, the Gofpel is preach'd
and made known to the World, its excellent
Precepts are cj^enly declar'd , and planted in
A^ens Hearts^ by the Propolalof infinite Re-
wards and Punifhments to Puch as ao or do
mt obey and pra£ti(e them. And, this Seed
thus Ibwn, is water'*d with the Dews of
Heaven, with the Diftillations of the Divine
Grace and BlefTing, which are in fufficient
Plenty afforded to every Man ; fb that God,
the great HmhAndman^ is not wanting in any
thing
Parables of our Blejfed Saviour. 5
thing that is neceflary to the Flourifhing and
Encreafe of that Seed, which he hath thus
committed to their Hearts : And therefore
he expeds ^and 'tis but reafbnable he fliould)
to fee it grow and bring forth Fruit where-
ever 'tis planted ; wherever the Word is
preach'd he expeOs the Fruit of Righteouf^
nefs. The Seed is good, and moft of all
agreeable to the Soil wherein 'tis Ibwn (for
Religion is the beft Reafon , and therefore
moft natural to a reafonable Soul) and 'tis fbwn
in great Plenty ; there is no icarcity of God's
Word among us, and 'tis water'd fufficient-
ly with the Dew of Heaven, the Grace of
God, which is not wanting to any Man that
will receive it, and therefore at our Peril we
muft all be fruitful ; none of us muft appear
before our great Lord emptj^ left the Punifli-
ment of Barrennefs be our Portion, and we
be burnt up with unquenchable Fire,
This Seed then, or the Word of God, be-
ing thus acluilly /own, the Chriftian Religion
planted in the World, and all things done on
God^s Part, in order to its being fruitful, and
which accordingly he cxpedls it Jbould be ;
it highly concerns /^, in the next Place, to
tal^e care that it be fb, and that nothing malc«
it otherwife.
That is, that, in the Firft Place, it be not
like Seed fown or fcatter'd by the Way-^de^
which is trodden down by the Feet of Men
and Beafts, or devoured by the Fowls of the
B I Air.
6 Pra&ical Dijcourfes upon the
Air. We muft not be thoughtlefs and /«-
confiderate after we have heard the Word, and
fuffer our Souls to be like a Highway^ laid
open and expofed to all ComerSy to all forts
of wandring, ufelefs and wicked Thoughts,
which thronging in abundance, will trample
down the Good Seed that was fown, that it
fhall never oiore appear, be no more thought
of, or remembrcd by us. Nor muft we
leave it to the Mercy of the Fowls of the
Mr, the Devil and his Legions, who, like
Birds of Prey, hover over us cpntinually,
and are always ready to catch away imme-
diately thofe good Inftru6lions inftill'd into
pur Minds, left they fhould grow into Faith
and Salvation, and which they fee lye fcat-
tered and unregarded by us, and unobfirvedy
throw in their Places, the Seeds of Sin and
Mifery, which, like ill Weeds, will flourifh
any where and grow apace. Thus heedlefs
of fb great a Treafure muft we by no means
be, but by recolleSiion of Thought, advert
clofely to the great Truths of the Gofpel,
and exclude all wandring and vain Imagina-
tions, and carefully gather up thofe Notions
of Religion which lye fcattered in our Minds,
and reduce them to fbme Order and Con-
nexion, and infix them by Meditation ftill
deeper in our Souls ; and inftead of a dry,
barren and common VVaj, for all Temptations
and Injections of the Devil, for numerous
and vain and incoherent Phancies, we fhould
Parables of our Bleffed Saviour, j
by ferious Attention to thofe concerning
Truths, that we have read or heard, make
our Souls (as Solomon exprefTes kj a Garden
enclofedy a Spring jhat up, and a Fountain fial-
edy Cant. 4. 12. And then no fear of the
Seeds being trodden down or devour'd by the
Fowls of the Air ; but 'twill remain rooted
and grounded in our Hearts, and mil brir^g
forth its Fruit in its Seafon.
Secondly, We muft take care that the
Word be not like Seed Ibwn mfiony and rocky
Places, where there is no Deepnefs of Earth ;
left, it fpring up too haflily, and when the
Sun is hot it be fcorchM and wither away
becaufe it hath no Root. That is, as our
Lord interprets it, we muft be careful not
only to receive the Word with Joy, and have
an extempore fuperficial Religion, and believe
and obey only for a while ; but likewife to
endure, and not be offended or difcouraged
though Tribulation or Perfecution arife be-
caufe of the Word, nor to fall away in time
of Temptation.
I doubt there are too many of thefe Rocky
Hearers, that perhaps are well enough pleas'd
to be handfomely told of their Duty, to
hear a well-penn'd Sermon, and for the pre-
fent readily allent to the Truth and Realbn-
abienefs of what is difcours'd to them ; and
believe it their Intereft to live as becomes
Chriftians, and rejoyce at the Mews of be-
ing freed f om the Tyranny of the Devif,
h 4 and
8 Praciical t)iJcourfes upoii-tbe
and their own unruly Lufts and PaflTions, #/
hewg made Children and Heirs of God, and
Coheirs rvith Chrifi of an Eternal Inheritance^
and that there are never-fading Crowns of
Glory referyM for them in the higheft Hear
vens ; and are refblved to fet aboui the Per-
formance of that Duty immediately, which
is fb excellent in ic felf, and fhall be fo infi-
nitely rev/arded. And indeed, the Chriftian
Religion is fo highly reafonable in its pwn
Nature, fo conducive to the Comfort and
Happinefs even of this Life, and the fure
Way to fuch endlefs Blifs hereafter, that it
can't but be very pleafing in the Theorjy to
^.ny Man of Senle and Reafbn.
But after all this, I fear there are too ma-
ny Hearers, that like Rocky Places, have only
a Surface of good Earth, and retain thisgoo4
ilffeclion to Re igion but for a ivhile, and at
the bottom are impenetrable as a Rock, and
will not fuffer the good Seed to fhoot fb deep
into their Hearts, and take fo firm a Rooting
as is necelTary to its Fruitfulnefs and Increafe,
Their Spring is quickly oyer, a Blade or a
Stalk is the fartheft Progrefs their Religion
makes, and never arrives to the full Corn in
the Ear ; but when they meet with any Dif-
ficulty in the practice of it in it felf, or any
pppoHtion to it cither nnhout from Men, or
from she Devils Temptations within ; For
\vant of Deepnefs of Earth and Moifture
they fail and wither away. If there were
nothing
Parables of cur Blejfed Saviour, 9
nothing elfe for them to do but to receive
the Promifes, they would with Joy indeed
give ear to the glorious Defcriptions of the
Happinefs of a Chriftian : Nay, that Hap-
pinefs is fo exceeding great, that at frefent
they may very well be glad to hear of the
Waj to attain it, and for a fpurt fet chear-
fully about it, and a fhallow Qrujt of Earth
will be fufficient to make fbme Shew and
y Afpearance of Fruitfulnefs and Increafe. But,
pnleis the Heart be throughly plyable, and
there be Deepmfs of Earth, an humble Senfe
of the great Need we have that this Divine
Seed fhould take Root, and grow up in our
Souls, and likewife the Moifiure of a fincere
Repentame for our former Barrennefs and
ftony Hardnefs of Heart, the Word will
take but fhallow Rooting for all our fuddain
Raptures, and upon every Difficulty and
Temptation be ready to languifh and wither,
efpecially when the Heats of Perfecution
ftrike upon it ; and then, too often, the lat-
ter End is worfe than the Beginning, and the
Men grow more hardned and infennble than
ever.
Thofe therefore that find themfelves of
this rocky Temper, fb difficult to be perfwa-
ded to be Chriitians indeed, fo ready to look
upon the jmooth Side of Religion only, and
pleafe themlelves in the Theory of it., admire
the Promifei of Chriflianity, hut hnd great
RefijUnce in their Breafls when the Word
would
I o Prafiical Difcourjes upon the
would take deeper Re&fy and they are exhort-
ed to a ftill more and more excellent and fruit-
ful Piety : Thefe Perfons are by all means
to endeavour ftill more and more to /off en
their Hearts^ and make them pliable to the
Impreffions of the Word of Life ; that it
may fink deep into their Souls, and be fix'd
there beyond the Danger of yielding to eve-
ry Temptation , and withering when Ad-
verfity fhall come. They muft not boggle
at any thing that appears to be their Duty,
but be diligent and induftrious in ridding
their Minds of their former Evil Habits and
Inclinations, and inure themfelves to the Obe-
dience of Chrift ; hot pretending Hardfbip
or Impoflibility when He commands^ not en-
deavouring to lejlen the Obligation of any
of his Precepts, or fhifting it from them-
felves, nor expelling Heaven upon eafier
Terms : But, knowing their Lord's Will,
endeavour to do it in Sincerity, upon fuch
Obedience only, through the Merits of Chrift,
hoping for the Promifes.
And this Courle , like good Tillage and
Manuring of our Ground, will fbon mollifio
the Heart, and make it not only Juperfciallyj
but intirelj Plyable to the Word of God, re-
ceptive of its Impreflions to the very Bottom^
fb that it fball dwell in us richly^ and bring
forth Fruit, not oaly in Times of Security
and FeAce^ but even then when Tribulation
Ihall ariie becaufe of the Word, and take
ftill
Parables of our Blejfed Saviour. 1 1
ftill deeper Root , and bring forth greater
Abundance, notwithftanding all the Storms
I and Scorchings of Perfecution, or even a ferj
Thirdly, In order to the Fruitfulnefs of
the Word, we muft be very careful that k
be not like Seed that falleth among Thorns^
left the Thorns fpring up and choak it, fb
that it yield no Fruit. That is, that after
', J the hearing of the Word u^e go not foith,
and fuffer the Cxres of this World^ and the
Deceitfulnefs of Riches ^ and the Lufis and
Fleafures of this Life to enter in and choak
the Word, and it become utterly unfruitful^
or at leaft, bring no Fruit to Perfedion.
'Tis by a lamentable Experience, too true,
that the Love of this World very much hin-
ders our Provifion for the next ; and 'tis as
true, that this is the greateft Folly And, Mud-
nefs in Nature, becaufe the World to come is
upon all Accounts, fb infinitely to be preferr'd
before the prefent, that there cannot be the
leaft Competition between them : For, how
can a World of Cares and Vexations, of Mi-
fery and affliction of all Sorts, of Hazards and
Uncertainties, of Sickncjs, Pain and Deaths as
this is, compare with a \^ox\d of eterral, un-
mix^d and uninterrupted Happinefs, as is the
other ! And therefore, one would think Men
fhould be fb mje and fo much their o^vn
Friends, as to beftow their greateft Fndea-
vours in purfuit of their main Intercft ; and
not
1 1 PraBical D'lfcourfes zipon the
not on the contrary fuch egregious Fools, as
for the Gain of an empty Bubble to forfeit an
hapfy Eternity,
So far as is confident with the Care of
the Soul^ 'tis very allowable to mind the Af-
fairs of this Life : Nay, 'tis a Duty of our
•^Holy Religion for every Man to be induftri-
ous in his Calling, and to enjoy with Thankl^
giving the Portion that God hath given him
here below : But to invert God's Order, and
place that Firft in our Efteem which fhould
be LaH ; when he fays, feek ye FirB the
Kingdom of God and his Righteoufnefs, and
then all needful things of this World fhall be
added unto you, to run quite counter, and
Firjl provide for Abundance here, and then
(and that but very coldly, God knows) think
a little of the KJngdom of God and his Righ'
teoufnefs ; this is fuch a prepofterous Courle
as can never end in any thing but Shxme and
Confufion.
If it be true, that the Gain of even the
rphole iVerld would be a very unprofitable ex-
change when compared with the Lofs of the
Soul ', and if it be true, that the Lofs of the
Soul will follow upon the Unfruitfulnefs of
the Word of God, for Faith alone will not
fave, but muft bring forth the Fruits of the
Spirit : And finally, if it be true, that a too
great Love and eager Profecution of the
things of this World will choak the Word of
God, and make it unfruitful, as our Lord in
this
Parables of our ^Blejfed Saviour, i ^
this part of the Parable affirms it will ; If
all this be true, I fee not how it can be avoid-
ed, but that fuch as have a Defiie that the
Word of God ihould be fruitful in their Souls
in order to the eternal Salvation of them,
muft love the World kfs^ and their Souls
more ; muft be careful in the Firft place to
gTQrp in Grace and be rich towards God, and
clear their Minds of thefe Worldly Thorns
and Briars, left the Divine Life be ftifled and
that Seed choak'd which alone can frudlifie
to a happy Immortality. We muft ufe this
World, yet fb as not to ah/e it ; but certain-
ly he ahfes it and all the Bleftings that God
affords him in it, who fo immoderately doats
upon it, as to prefer it before the Service of
his great Benefactor, and fpends moft of his
Thoughts and Endeavours about the encrea-
fing Wealth, and the Enjoyment of thefe
fublunary Pleafiires, and can fpaie but very
little, if any of his Time and Pains, to pre-
pare himfelf for the Enjoyment of God in
Glory.
And yet, as plain as this is, Men are ge-
nerally fo httle affeded with ir, as not only
to negle£l Religion as much as ever, and
love the World ftill more and more ; but
even to plead the Cares of the World as an
Excufe for their Coolnefs in Religion, and the
Unfruitfulnefs of the Word of God in their
Souls. We would be oftner at the Sacra-
ment, and more conftant at the Prayers of
the
1 4. Pra&ical Dtfcourfes upon the
the Church, and in reading and meditating
upon the Holy Scriptures, but that the Cares
of the World, and the Hurry of Bufinefs,
takes up moft of our Time and Thoughts.
But for God's fake, let fuch confider ; is that
an Excufcy which is it felfzs great a Faa/t^s
any ? Will God accept fuch an Excufe at the
Day of Judgment ? Has he not plainly fore-
warned us of the Danger of too much world-
ly Mindednels ^ Has not St. Joh/t faid plain-
ly. Love not the PVorld nor the things of the
Worlds for whofo loveth the World^ the Love of
the Father u not in him, i John 2.15. And
our Lord as plainly, Te cannot ferve God and
Mammon ? How ftrange a Plea then is it for
the NegleQ: of Religion, to fay we are deeply
engag'd in the purfuit of this World's Good !
If we believe we have Souls to be faved,
mcthinks we fhould take care of them in the
Fir ft place ; and as for this World, a mode^
rate Induftry, fuch as does by no means in-
trench upon Religion, is all that can be jufli-
fied. And what our Lord faid to the Scribes
and Pharifees about their taking care of lefTer
Matters, and negleQing the weighty things
of the Law, fliould be our Rule in providing
for our Families, and providing for our Souls.
Thefe things ought ye to have done, and not to
have left the other undone. He that provides
not for his own Houfe, according to the Mea-
fures of NecefRty and Moderation, is worfe
than an Infidel, 'tis true 5 but he that pro-
vides
Parables of our Blejfed Saviour, i 5
▼ides not for his own Soal^ is ftill more un*
naturally cruel.
I Thele are the things that our BlefTed Lord
fayes make this Heavenly Seed, the Word of
God, unfruitful ', and therefore thele fhould
with the greateft Care and Application pof.
fible, be provided againft ; nothing being of
fo great Importance to us as the Flourifhing
and Encreafe of the Word of God.
- I come now to confider the laft Part of
X this Parable, viz, what it is that will make
this holy Seed to thrive, and bring forth plen-
tiftjlly the Fruits of Righteoufnefs ; and
which Courfe confequently, it highly con*
cerns us all to take, that we may not be bar-
ren under the Means of Inftrudion that v/e
enjoy.
Our Lord exprelTeth it thus : But, ether
Seed fell into good Ground, and brought forth
Bruit, fome an Hundred-Fold, fome Sixty, and
Jome Thirty. That is, he that receiv'd Seed
into the good Ground, is he that having heard
the Word underfiandeth it, and receives and
keeps it in an honeji and good Heart, and brings
forth Fruit with Patience according to his Abi-
lity, whether Thirty, Sixty or an Hundred-Fold,
In this Part of the Parable there are Five
Things to be confider'd.
Firft, That the good Ground in which the
Seed of the World will take deep Rooting,
and bring forth Plentifully, is an honefl and
good Heart/
Secondly,
1 6 PraSkal Difcourfes upon the
Secondly, That that which i/fjixes the Seed
of the Word in this good Ground, is Confide^
ration^ tranflated unMYjianding the Word.
Thirdly, That the Seed fb planted in this
good Ground, muft be diligently ke^t and
frejerved in it.
Fourthly, That we muft expe£l: the En*
creafe of it with Patience , and take care that
the Fruits come to VerfeUion : And,
Laftly, That this Increafe mud be pro-
portionable to the Quant itj of the Seed that
is fbwn, and to the Strength and Power of
the Soil in which it islbwn ; that is, to eve-
ry Man's Ability^ and the Opportunities he
has had of Improvement, whether Thirty,
Sixty, or an Hundred Fold.
Firft, The good Ground^ in which the Seed
of the Word will take deep Rooting, and
bring forth plcnti'uHy, is an hone[i and good
Heart ; that is, a Heart fincerely defirous to
be informed in its Duty, and that cordially
fropofes to perform it, and is truly humble^ and
of z mode si teachable Temper.
St. Paul tells us, that though he plants and
Apollos jvater^ yet ^tis God alone that giveth the
Increafe^ i Cor. 3. 5, 6. Now, can any Man
imagine that God will make that effectual to
our Good which we defpife and value not,
and force thofe Favours upon us, which we
neither now defire^ nor if we had them fhould
do other than negleci ? The Graces of Reli-
gion are too precious to be benow'd upon
Itjch
F arables of our Blejfed Saviour, i J
fuch brutifil Natures, and none but thofe
that have Hearts earneftly defiroti^ of his Di-
vine AlTiftance, that they may be purified
and renewed by his Bleffed Spirit, and in-
flru^led in his Holy Will, that they may
know how to pay a more acceptable Service
to him ; none but thofe that have fuch honefi
and good Hearts can expeft the Word fhould
flourifh and grow fruitful, and they only that
thus hunger And thir'ii after Righteoufiieji Ihall
be filled.
And this thofe would do well to con fider,
who frequent our Religious AfTemblies in
coBiplyance to Caflom only, and becaufc
their Neighbours do ; or to learn new Modes
and Drefles, or to (hew their cwn ; or tc
while away the Time that lies ufelefs upon
their Hands, or to meet a Friend, or pleafe
their Ears with fome new Notion, or to gra-
tifie their Curiofity, or the like : Let not
fuch Perfons be deceiv'd, God is not mock'd ;
Jet not fuch think they fhall receive any
Thing of God but the JPiercenefs of his Dif-
pleafure, for their prophaning to fuch vile
Purpofes what he intends as a Means to their
Salvation. Thofe only lliall receive Advan-
tage by God's Word, chat (incerely and ear-
neftly defircits Nourifhment that they may grc^v?
thereby.
This homft and good Heart, is likewife Mo^
deft and Teachahle ; and indeed, this Difpofi-
tion is very ^ecelTary in order to tiie Fniidi^r^'-
fulnefsof the Word. C Fov '"—
X 8 PraBical Difcourfes upon the
For, Pride and Conceitednefs are naturally
the greateft Hinderers of Improvement in all
Sorts of Acquirements^ iiatever ; but in Re-
ligion they do the moft Mifchief of all, and
are the great Deftroyers of whatever is reli-
gious and good.
For, befide* that a high Opinion of ones
ovirn prcfent Endowments cuts oflP all Endea-
vours of growing better, and renders all fpi-
ritual Advice barren to him that thinks fie
hath no need of it : Befides, that Reproof^
frets and inrages one that thinks Commendati'
cm rather belong to him ; and Inftruftion, in
Cafes of Difficulty, is thrown away upon
a Man that thinks himfelf Wifer than his
Teachers : Befides thefe and feveral other
'Natural 111 Confequences of an over-weening
Opinion of ones felf, which might be men-
tioned, there is this yet above all, that it ut-
terly bars and fhuts out God's holy Spirit ;
it deprives the Soul of his gracious Influences,
and diverts the Streams of his Grace and Be-
nediction from watering our Hearts : For
Fr/Wf is 4» Abomination unto the Lord^ Frov.
16. 5. a thing that he hates and detefts above
all things : And St James tells us, that in-
llead of a//ij}if?g, God refifls the Proud^ Jam.
4. 7. who is his profefs'd Enemy. And no
wonder if that Soul be barren, which is thus
curfed of God , and denyed thofe refrefhing
Dews of his Favour which alone can make
it fruitful. Let us therefore lay 'our Founda-
tion
J
Parables of our Bleffed Savtmr. 1 9
tion low in Modejly^ Sincerity and Humility^
and God will build us up to Life everlafting.
We fhall then be like Trees pUnted and deep
rooted by the Rivers of Watery that bring
forth their Fruit in their Seafon ; our f eaf jbaU.
not wither^ and what foe ver we do it fbill pro*
(per, Pfal. i. 3.
Secondly ; That which infixes the Seed of
the Ward in the good Ground of an honeft:
and good Heart, is Conjlderation and Medita-
tion^ rendei-'d in .our Tranflation underfiand-'
ing the Word. The Word in the ^ , ,
* Original fignifies weighings fon- <«^'»'''
dering and confidering : And St. James fays
agreeably, whofb looketh into the perfei^ Law
of Liberty, and continueth there- ^ ,
in, that is, as the * Words in the „^^S«.
Greek fignifie^ has look'd clofe and
dwelt upon it by ierious Meditation^ he being
not a forgetful Hearer, but a Doer of the
Work^ this Man fliall be bleffed in his doings
Jam. I. 25
He therefore that defires the Word fhould
encreafe and multiply, muft not only receive
it; in an honeft and good Heart, but infx it
there by ferious Confiaeratton ; and be not like
thofe compar'd to thorny Ground in the Pa-
rable, w!io, having heard the Word, go
forth and think no more of it, but lufferthe
Caresj and PleafureSjand Riches of the World
to enter immediately into their Minds, and
doQdk the Word, fo that it becomes unfruit-
Q% ful;
2^pt FraHical Difcourfes upon the
ful : But by dik^r Meditation and RgcolieBtM
of Thought make it fink ftill deeper into their
Souls, aud ftrike a Root to the very Bottom
of their Hearts.
And indeed ^ without {hch Coftfideration ,
there can be very little Hepe, if any, of its
Fruitfulnefs. For, in all Learning, 'tis Medi^
tation that gives a Root to what is read or
heard, and fixes it deep in the Mind ; 'tis
that which makes it a Man's ow??^ and fer*
viceable to him upon occafion ; and without
it, the moft accurate Difcourfe would tickle
the Ear only, not inform the Underftanding ;
and truly, .the more excellent, the lefs Benef"
cialy unlefs it be weighed and examined by a
lerious and near InfpeQion.
Thus,., the Dodrine of Chriftianity, tho'.
the moft excellent in it felf, as proceeding
from the Divine IVord, the Wifdom of the
Father, is feldom embrac'd as fuch by Pcrfbns
of a trifling muhinking Spirit, but rather ap-
pears harfli and unreafbnable ; or at beft is
but faintly approv'd of, and for a fiiort Con-
rinuance/ For, the Beauties of Holinefs, like
other C'liief ExceHencieSj are not to be clearly
ih^n, and fully dilcover'd by a flight and cur-
fory G/^^HcTj ^-feut" by a diligent and curious
Seirch ; like Gold, that is' not to be found up-
on the Surfkce of the Earth, but lies further
in, and is treafurcd up within her Bowels.
Wherefore, as we tender pur Ferfevcrance in
the Faith and our Eternal Salvation, we muft
not
Parables of our Blejfed SauioUr, ai
not think our Task is over wliea we have
heard thQ Word, >but always iet Ibme time
apart (and the fboner the better) to meditate
and lay it to Hearty and frequently revolve ic
in our Minds, confider it in all its Relations
and Tendencies^ its Nature^ and its happy and
glorious Effefts ; and then we (hall be intire-
ly fatisfied that 'tis our moft reajonahle Service,
and above all things our Interefl: to praftife
its Divine Precepts, and that it fburifh in our
Souls, and bring forth Fruit in Abundance.
Thirdly, This Seed fb planted and fixed in
this good Ground, muft be likewiie diligent-
ly ke^t and prefer ved in it.
Sloth and Idle Carelefhefs always have an
.ill Effe£l ; and many hopeful beginnings are
nippM and crufh'd, and come to very deplo-
rable conclufions, for want of that care and
Induftry, which was neceflary* to promote
and further them to Perfedion.
But above all they are moft Dangerous in
Religion. For befides that they Naturally tend
to make Virtue weak and degenerate ; they
give a fair Occafion to our great Enemy to
affault us, (that infernal Bird of Prey, who
is ready immediately to catch away the good
Seed, if unregarded, and throw his wicked
Suggeftions into their Place) and who is glad
to find us thus Weak and unarmVl, and care-
left of our Safety ; and is too wife nottoira-
prove fueh * Opportunities to Ms beii: Advan-
tag:;. And what Hopes, btit we fliali ,be
C 5 lliame-
^ a Pra&kal Dijcourfes upon the
fliamefully plundered of that Precious Seed
which God has fowed in our Hearts that it
may fpring up to Immortahty^ when we are
thus carelefs and negligent, and unable to
inake any great Refinance !
Therefore the Wife Man advifes to keep
the Heart with all Diligence^ Prov. 4. 2 J.
and St. Peter^ to give au Diligence to add to
our Faith Vertue, &c, 1 Pet. i. 5. that Jb
thefe good things may be in us and abound :
And our Lord tells us, in the next Parable to
this, rhat'twas while Men Jlept rhat the Ene-
iny came and fow'd Tares, Matth, 15. 25.
"W herefore, 'awake to Righteoufnefs, fays St.
Pauly \ Cor, 15. ^4. be fober, be vigilant ^
lays St. Peter, for your Adverfary the Devil
goeeh about like a roaring Lyon , feeking
whom he may devour, i P^^^. 8. Let us
therefore endeavour, as St, Paitl advifes TV-
mothjy I Ttm. 6. 2. to keep that which is
committed to our Trufl-, and to walk circum-
fpeBly, not as Fools but as Wife ; lefi as the
SerpeMt beguiled Eve through hii Subtiltjiy fo our
Minds fhould be corrupted from the Sim^licitj
that is in Chrisi : We muft be wife as Ser-
pents as well as innocent as Doves ; left,
when the Word has begun to thrive and prof-
per in our Souls, it be at length rooted out by
the Temptations of that old Serpent, and
bring no Fruit to Perfedion.
Fourthly, We muft cxped the Encreafe
of this ffobd Seed with Pattence and Per/eve-
ranc/y
Parables of our Blejfed Saviour. 2 5
ra»cey asd take care that the Fruits come to
full Maturity.
We mull: expeO: the liicreafe of this good
Seed with Patience^ becaufc all Improvement
ib a thing of Time : Men can't arrive at Per-
fe£lion, even in Vtce^ in an infant^ much left
in Vertue. There are many wtermedUl Steps
and Advances to it ; and as when Seed is
(own there firft appears but a tender Biade,
which, in procefs of Time improves to a
6W/r, which every day grows taller and
ftronger ; and at length appears the Ear and
the Graipj in the Ear ; and even after that
com pleat Formation of the Plant, there is
yet f ome cor/ fider Able Time before it comes to
perfeQ: K//>e«f/r; and all this while the Hus*
bandman waits with Patience till the Time
comes of gathu'iug the ripe Fruits of the
Earth : So in Religion, there are gradual Ad-
vances to Perfedlion. The Beginnings oi Re-
ligion, the fiift Sproutings of this Heavenly
Seed are and will be tender and unconfirm'd,
but Time will ftrengthen and improve them ;
every Day will make fbme Advance to Fer-
fediion, where there is an honeft and good
Heart, and Sincerity at the Bottom : But
thefe Advances may be very leifurely, and
like the Growth of Plants, Icarce difcernable
in their Frogrefsy and yet at length the Word
of God brings forth its genuine Fruits in great
Abundance. And this, though perhaps flow
pace in Religion, rauft be born with Patience
C 4 and
24 Pra&ical Vifcourfes ul^onthe
and Hope ; for in dtte Time, for all this, ivt
fiail reap if we fai^f not.
And this thofe fiiould con fide r who ex-
pe6l to be compkat Chriftians in an injlant^
and are impatient of 'Oelays, and difheart-
ned by every Rub and Difficulty ; and be-
caufe ilieir FraSice can't keep pace with their
too forward and pafHonste Wifbes and Defires^
ar€ apt to defpairof ever coming to that Ripe*
^fsefs of Chriftianity, which will fit them for
theirgreat Maflers Garner ; and too often let
ilipwhat they have already attained, and give
over in much Dejection after they have made
a very hopeful Progrcfs. But this is a cun-
ning Artifice of the Devil, and ought, with
the greatefi: Care imaginable, %q be provided
-againft; and a Man-s beft Defence in this
^-Cafc is Patier.cB^ or a calm and refign'd Ex-
pectation of Encreafe and Bleflingfrom God
in his (due Time, when we have done our
own beii: Endeavour ; a waiting God^s Lei-
firffj a confiding in his Goodn.efs who only
gives the Encreafe. And (as St. James ex-
prefTes it) as ths Husbandman waiteth for the
pTfscious Fruit of the Earthy and hath long Pa-
tience for it^ until he receive the early and latter
.Rain\ ib fhould. we be alfb patient, and in
Patience poileLs our Souls and e/lablifh our
Hearts.. Fcr there is a larter Diflillation of
the Divine. Grace as well as that which is
,0arlj and at Eirft!) a«d Which, : when God
-pleafes to aiJbrd, w;ie Iball , then grow up to
-'•'■" I'J '-' ■ • Per-
\
/
Parables of our Blejfed Saviour, i 5
Perfe£lion : And though fometimes it may
not be lb plentifully fhowr'd down as we
could wi(h, yet will not hQ finally wanting in
a fufficient Degree, to fuch as fincerely em-
brace it and co-operate with it.
And as our Lord expreffes it in another
Parable, Mark 4. 26. (which, for its near
Refemblance to this and the next, I thinkjt
needlefs particularly to Diicourfe of) The
Kjngdom of God, or of Grace, // as if a Mm
fbould caft Seed into the Ground^ and fjou/d/Ieep
and rffe^ Night and Day, and the Seed fbould
[pring up and grow he knorveth not how, from the
Blaae to the Ear, and to the full Corn in the
Ear ; and when the Fruit is ripe, he putteth in
the Sickle becaufe the Harvefi is come. That is,
tho' good Men's Progrefs in Religion often-
times be not fo quick and hafty as they may
wifh ; yet, though almoft infenfibly, it may
daily grow and increafe, and at laft the per-
fe£l Fruits of Righteoufnefs be vifible in their
Converlations.
Therefore let not a flow Improvement dil^
courage any Man, that is fincerely defirous
of making ftili higher Advances, but let him
hold fafl: what he already hath, do his bell
Endeavour ftill to grow in Grace and the
Fruits of the Spirit, and then with Pati-
ence wait upon God for a more plentiful
Increafe.
.. In the lall' place, this Increafe of the
Word muft be proportionable to the j^an^
tity
o6 Tragical Dijcourfis upon the
tity of the Seed that is fbwn, and to the
5rr^;?gr/i and Powers of the Soil^ in which it
is fbwn ; that is, it muft be according to e-
very Man's Ahilay, and the Opportumties he
hath had of Improvement ; in fome Thirtjy
in Ibme Sixty, and in fbme an Hundred- FoU.
When a Husbandman (owes his Seed, if he
fbwes in great Plenty and upon good Ground,
we know he expeQs to reap in a proportio»abli
Abundance \ and when he fowes movQ fpan/ig^^
/y, and the Soil be not capable of fb great an
Increale, his Expetlations are accordingly.
And lb it is in Religion ; from fuch as are of
pregnant Parts and Abilities, able to entertain
and confider and make the beft Ufe of the
Word of God that is fbwn in their Hearts,
and likewife enjoy the great BlelTing of ex-
cellent Inftruftion, and have the whole of
Chriftianity fet before them in a true Light,
all the Duties and Rev.'ards and Punifhments
of it, fb that there is all that can be done in
order to an abundant Increale ; from fuch
Men as thefe, God will expeQ much Fruit,
even the Increale of arf Hundred-Fold ; they
mall abound in every good Word and Work ;
and the Word ol God dwelling fo richly in
them, Line upon Line, Precept upon Precept,
Treasures of Inftrutlion heap'd one upon a-
nother, a jcanty penurious Increaje will not be
accepted, much lelsa Total and Intire Barren-
nefs excus'd. For fb St. Paul, Heb. 6. 7,8.
The Earth that drinketh in the Rain that corneth
of*
/
Parables of our Blejfed Samour. 27
oft upon ity an^ bringetb forth Herbs meet for
them hy rvhom it is dreffedy receiveth Blefjlng
from God \ hut that which beareth Thorns and
Brtars, is rejected, and ni^^h unto Curfing, xvhofe
End is to he burned. And our Lord in very plain
andexprtls Termsfays the fame, Luke 12.48.
Unto rvhomjoever much is given^ of himfhall
much be required^ and to whom Men have com^
mitted much^ of him they wtk ask the more.
But becaufe all Men are not of Abilities alike,
nor have the fame Opportunities ot Indrudli-
on and Improvement ; where there is any
Defe^ either in the fowifig o^t\\e Seed, or in
the Capacity of the Soil, God will proportiort-
ably abate in his Expeftations of Increafe.
But, though he will not e^^ed: the fame De-
gree of Increafe from every Man, yet he will
expeftyowe; if not an Hundred'Foid, yet Six-
ty ; or if not Sixtj, yet at lead Thirty.
And, if this be true, in what a miferable
Condition sre Myriads of the Hearers of the
Word, who receive the Seed in great Plenty
and Abundance, and are able likewife to bring
Forth a confiderable Increafe ; and yet are as
unfruitful as if their Souls had lain always
fallow, and were never cultivated and impreg-
nated by the Means of Spiritual Inflruftion !
Let fuch be entreated by the Love of God and
their own immortal Souls, to look about
them, and fhake off that flupid Numnefs
and Infenfibility that fo fatally befets them,
and bethink themfelvgs how fad rheir Con-
dition
a 8 Pira&ical Difiourfes upon the
dition will be, when at the great Harvefl:, the
End of the World, when God will gather the
ripe Fruits and difpofe them in his Heavenly (
Garner ; when at that great Day our Lord
fhall exped Fruit from the .Seed that he hath
fbwn upon their Hearts, and fliall find nothing
butBriars and Thorns, Wickednefs and Im-
purity ; Let them bethink themfelves what a
fad Condition they will be in, when their Un-
fruitfulnefs fhall be puniflfd with 'everlaftingV
Burnings, and the Number and Sharpnefs of n^
the Torments of Hell increas'd upon them,
becauie when they k»eip their Lord's Will,
they did not prepare themfelves to do accord-
ing to it.
Let them confider, that though God bears
long with them, and frequently importunes
them to a more ferious , Reflection upon their
Ways, that they would /«/*;; their Feet unto
hisTefiimomesy 2in^ be no longer unprojitahle
Hearers^ but Doers 6fMs JVord; yet it will not
be aitvajs fo, there will be an End of this Day
of Grace and Forbearance, and how fbon
God alone can tell ; and perhaps this Difcourfe
may be the laft Invitation to a .new Life,
which fbme that hear it may ever have, o^
atleaO:, the Jaft that fhall be attended with
that Divine Grace and J/fiflamt which alone
can make it fruiffulr Wherefore, '.»(?:i; tvhiie
it is called to day^ hAfden not jour 'Hear is y left
God jbould (wear i/i \ hs Wrath, (hat you ■(ball
mverestfriiitofiis^Reft'o'
Confider
/
parables of our Bleffed Samour. 19
Confider what our Lord fays upon this
Account, in this 0^ Mat. 1^. 12. Whofoeuer
hathy to him fbaii be giv^n, and he (ball have
more Ahunda.nce\ hut who joever hath not ^ from
himfhall be taken away even that which he hath^
The plain Meaning of which is this, He that
hath made good Ufe of the Grace he hath al-
ready received, and the Inftrudions he hath
already heard, fhall receive abundantly more
Grace, far greater AlTiftances, and much
larger and more frequent Showers of the Di-
vine Blefling than ever formerly he did:
Chrift will come in to him and fup with him,
and he with Him^ as 'tis exprefs'd, Rev. ^,
20. that is, will freely communicate to him
ofhis Divine Favours and Refrefhments, and
there ihall be mutual Feftivity and Joy be-
tween them ; his Saviour will take him into
the neareft Relation to himfelf ; for he hath
told us, that rvhofoever jhall do the Will of his
Father which is in Heaven, the fame is his Bro-
ther, and SiBer and Mother ; that is, as ten-
derly regarded by him as thofe dearefl Rela-
tives.
And, how muft that Soul thrive andi flou-
rifh which is thus plentifully water'd with
Showers from above,and inrich'd with ftreams
iffuingfrom the Fountain of Goodnefs/ But
on the contrary, How intollerable will be his
Milery that neglefts and difregards thefe Ser-
mons of the Gofpel, and is not a Doer of the
Word,' but a carclefs Hearer onlyV'«!eceivin^,
iadJv
^o Pra&ical Dijcourfes upon the
fadly deceiving his own Soul ! From liini
fbaJI be taken away even that which he hath,
he fhallbe deprived of it to inrich his induftri-
ous Brother and add to his Abundance. What
Grace he had before fhall be w/th-drawf/, and
he naked and riefenfelefs, left to the Fary of
his Spiritual tnemies ; the Dews of Heaven
fhall no longer drop upon his harre/t Soul,
but parch'd and lap lels it fhall be referv'd to
Eternal Burnings. Confider this, all ye that
forget God, and are unfruitful under all his
Care and Fatherly Nurture and Admonition;
left at length he pluck you away and there be
none to deliver you. And remember the words
Q^ Solomon y Prov. 29. i. He that being often
refrov^d Hill harineth hii Neck^ fhtill Juddenly
be deflroyedy and that vj it bout Remedy i
And thus have I done with the firft of our
Saviours Parables, in which is fet before us
a Bleffing and a Curfe ; a Bleffiag, if when
the good Seed is fbwn, and we h^ve heard
the Word, we receive it into honeftand good
Hearts, and according to our fe vera 1 Abilities
bring forth Fruit to Ferfedlion ; that is. Obey
and Praftife it with Conftancy and Ferfeve-
rance: And 3. Curfe ^ if we remain ftill barren
and unfruitful, not Doers of the Word but
Hearers only, deceiving our felves into Eter-
nal Perdition. It becomes us all therefore, to
take heed how we hear j and not be like the
High -way fide ^ fufferingour Thoughts to wan-
der from the Inftrudions we have heard, and
leaving
Parables of our Blejfed Saviour. 5 1
leaving the good Seed unregarded to the Mer-
cy of the great Enemy of Souls ; and expofing
our Minds as a common Trad to vain and
wicked Fancies and Imaginations, and Dia-
bolical Suggeftions ;.nor like ihe Jlony Ground,
impenetrable to any dee-p and lading ImprejfTi-
ons of the Word of Life ; nor \\\iQ that over-
run with Thornes and Briars and noxious Weeds
fuch as are the Cares and Deceitful Riches and
Pleafures of this Life, which will choak the
Word and rendei*it unfruitful: But, that we
treafure up this Divine Word in our Memo-
ries, ponder and confider it, and fet our Love
and Affeftions upon it. So fhall it grow and
profper and bring forth Fruit, in fome Thir-
ty, in fbme Sixty, in (bme an Hundred-Fold ;
to the Honour and Glory of God, and the E-
ternal Salvation of our immortal Souls. Which,
God of his infinite Mercy grant for Jeliis
Chriil his Sake.
Now J He that mini fir eth Seed to the Sower ^
2. Cor. 9. 10. hoth give us this Heavenly
Bread for our Food, and Multi]fly the Seed that
is fown^ and encreafe the Fruits of our Righ-
teoufnefs ; that being inrich^d in every good
thing to all Bountifulnejs, there may he gi*
ven through us^ Thanksgiving ttnto God,
Amen, Amen.
THE
5 2 Pra3ical Difcourfes upon the
The P R A Y E R.
I.
MO 5 r Ho/y Je/Us^ thou blejfed Author
of the heft Religion^ who haH i» grext
plenty fown among us the Seed of a happy lm»
mortality^ thj holy Wordy and watered it with
the Dew of thy Heavenly Grace, and art want-
ing in nothing on th} Fart to caufe it to flou-
ri]b and bring forth abundantly the Fruits of\
Righieoufnefs ; /, thy unworthy Servant^ un^
feignedly blefs this thy infinite Goodnejs, and
tender Care for the Children of Men : but ntuji
tvith Shame confefs, that hitherto thy Care has
been in too great Meafure defeated by my Incon^
fideratenefs and Objiinacy. My Soul fiill re*
mains barren as the High-way-fide, impenetrable
to the Sermons of the Go/pel^ or at befly flitting
and unconflant in Keltgtous Purpofes , which
have been [hort-liv'^d as the Qrafs that grows
upon the Top of the Rocks, or elje choak^d with
the Briars of Worldly Cares and Diftra5ltonSy
with covetous and fenfual Defires, Thu^ have
I courted Death in the Error of my Life ! But
now, being awakened by thy Mercy, and become
fenfible of the Danger I dm in., and the fad
Confequence if my Barrennefs continues, I hum-
bly beg, and earneflly at the Throne of Grace,
that Thou, from whom is all our Sufficiency ,
wduldit ai^ me with thy Blejfed Spirit , and help
rny Infrmities, and frengtken me mightily in
the
Parables of our Blejfed ^^q^lonr. 5 ^
the inner Man, that thy Word may ever here-
after take jo deep a Rooting in f^J Scul, 4s to
prvdftce the genmne Fruits of Qhrijlianity,
II.
/ am fadly fenjible^ Lord, that t-he Hearf
is deceitful above all thif^gs , and defperately
wicked^ who can know it ? Do thou therefore,
tpho art the Searcher of onr Spirits^ p^*^i^ ^J
Soul of all larking Hypccrife, and P? ide^ and
Self conceit^ and every thir.g that will hindir
ihe Growth and Increafe of this Heavenly Seed ;
iind make we apt to receive and chert {h /V, by
creating in fne an honejl and good Heart, and
renewing a fincere and right Spirit rvithift me.
Grant that I may fo fericufly attend to^ and
confider the great Truths thy Goodnefs hath re-
vealed to tis tn the Gofpel^ o/s intirely to ajTsnt
to them, and heartily endeavour to conform my
Practice to my Beliefs and may I always heed-
fully preferve thofe Divine lnflru5iions , and
moving Arguments to a perjevering Piety, which
I have learned from thy Word, lefi the infernal
Bird of Prey deprive me of the good Seed, and
in its room pLrnt deviUi^ Affeclions. And^
that Patience and Hope, and an humble Depen-
dance upon thee for Direciion and Defence may
be my Support in this my Pilgrimage ! That jo,
chearffjf running the R ace that is fet before me,
and thankfully acknowledging the early Influences
of thy Bleffed Spirit in my tender Tears, and
TPaiitng for the later Diflillations of thy Grace,
D wl'nh
54 PraSical Difcourfes upon the
tvhich will bring my Fruit to VerfeBioriy and
always endeavouring to proportion my Increafe
to the Means and Opportunities of it, thy Good-
nefs hath vouch jafed me ; / may at la ft efcape the
Intolerable Punijbment of Vnfruitfulnefs, and
having iny Fruit unto Holinefs, the End may be
Everlafiing Life^ through thy Merits and Mer^
ciesy BleJJed Saviour Jeff*^. Amen.
PARA-
Parables of our Blejfed Saviour. 3 5
PARABLE II.
w Tares.
Ofthi
Matth. xiij. 24, 25, 26, 27, 28, 29, 30.
Another F arable put Jefies forth unto themffay
/>£, The Kjng^m of Heaven is likened unto s
Man that fowed good Seed in his Field :
But while Men Jleftj his Enemy came and fowed
Tares among the Wheat ^ and went his way.
But when the Blade was jprung up, and brought
forth Fruity then appeared the Tares alfo.
So the Servants of the Houfbolder came and /aid
unto him. Sir, didjl not thou fow good Seed in-
thy Field ? From whence then hath it Tares ?
He faid unto them^ an Enemy hath done this.
The Servants fkid unto him. Wilt thou then
that we go and gati^er them up ?
But he faid nay ; leB while ye gather up the Tares,
ye root uv alfo the Wheat with them.
Let both grow together until the Harvefi ; and
in the time of Harveft I will fay to the reaper s^
gather ye together fr Tit he Tares y and bind them
in Bundles to burn them : But gather the Wheat
into my Barn.
T
HE Interpretation of this Parable is
thus fet down, -Ver. 37. of this Chap-
ter, He that foweth the good Seed is
D 2 the
3 6 Pra&ical Difcourfes upon the
the Son of Man^ the Field is the JVorU, the
good Seeds are the Children of the Kjngdom^ hut
the Tares are the Children of th>^ wicked one \
the Enemy that fowed them is the Devily the
Harvejl is the End of the World^ and the Reap-
ers are the Angels, As therefore^ the Tares are
gather"* d and burnt in the Fire^ fo (ball it be in
the End of the IVorld, The Son of Man jbaH
fend forth his Angels^ and they [ball gather out of
his J(Jngdom all things that offend^ and them that
do Iniquity^ and fb^ll eafl them into a Furnad of\
Fire ; there jhall he weeping and gnajhing of ^
Teeth, Then fbai the Righteous (bine forth as
the Sun in the Kjngdom of their Father,
From this Interpretation of this Parable, it
appears, that the Defign of it is to fliew, for
the Encouragement of the flmerely good, and
Terrour of the Hypocritical ^ that though
there may be many wicked ProfefTors of Chri-
ftianity, that are Chriftians only in Name and
Out'fide, and who in this World may be con-
fufedly intermixed among the good, and go
andifcover'^d of Men^ and unpuni/b^d of God ;
nay, thrive and profper here more than the
good, and to all outward Appearance be the
Favourites of Heaven, whilft the fincerely
good undergo many Jffliclions, and appear to
Men to be under God's D^fpleafure : Yet, in
the great Harveft: diat fhait be at the End of
the World, there fhall be a Diftinftion made
between the one and the other, the hypocri-
tical Ihali be feparated frcni the fincere, and
the
Parables of our Blejfed Samour. 3 7
the former confign'd to everlafting Burnings,
and the latter received into the Heavenly Re-
gions, the Place prepared for them from the
Beginning of the World.
This is the Defigft of the Parable. We
fhall now briefly confider how apily expref^
five it is of this Scnfe, and then difcourfe up-
on the (everal Parts of it.
The planting of the Gofpel in the World
in order to the converting Men to Chriftiani-
ty, is compared to the forvwg of Seed, be-
caufe (as was (aid upon the former Parable^
the Gofpel ^ like Seed, is that 'Principle of a
future gr€at Increafe of Piety and Holinefs in
this World, and of Glory and Happinefs in
the next : 'Tis that, which if fincerely em-
brac'd, and its Growth and Progrefs not hin-
dred, will fpring up tp Glory ^ Honour and
Immortality \ And 'tis faid to be like Seed
forvn or committed to the Furrows, and then
left to its own [emind Powers and the favour-
able Influences of Heaven ; becaufe the Gol^
pel, being aUnaUy planted in the W^orld, is,
as to particular Perlbns, left to make its Way
by its own Porver and Efficacy, the ExceHency
f)i its Precepts^ and its tranfcendent Rewards
and Panijbments ; together Vv'ith the conftant
Dews of the Divine Grace that attend it ;
without any more extraordinary Mi^ans, un-
lefs upon Ibme extraordinary Oscajion., to make
it take Root and fructlEe. 'Tis generally pro-
pos'd to aRy in its whole Latitude ; v/hich is
D I the
5 8 TraSiical Difcomfes upon the
the forvwg of it, and then Men are left to
their own free Choice , whether they will
embrace it with its Promifes^ or turn their
Backs upon it, and run the Hazard of its
Threats, without any irrefiftible Force to the
one or the other ; only the fmAll jiill Voice of
God's Spirit in Mens Hearts, and Grace de-
fcending Xik^tht gentle Dew, to fbften and
incHne them to cher/Jb this good Seed, which
is the leaving the Gofpel to its own feminal
Towers, with only the benign Waterings of
the Divine Grace and Blefting.
Our Lord is call'd the Sower of the good
Seed, becaufe he is the Author and firft Tea-
cher of this holy Religion ; and its Validity
to the great Purpofes to which it is defign'd,
depends upon the Merit of his bitter Death
and Paffion, and the invigorating Vettue of
his preciom Blood, For, 'twas upon his fa-
tisfying tlie Divine Juftice by his Death, that
he receiv'd Authority to mark out to us this
Way to Life and Reconciliation, as the only
Principle and Seed of Immortality.
Th^ World IS call'd the Field where this
Seed is fbwn, becaufe this bleffed Religion is
catholick and univerfal^ not confined to any
particular Place or People as the Jewifh Reli-
gion was, but whofoever, of what Nation or
People fbever, fhall believe in Jefus, and r^-
penty fhall be faved. And agreeably in ano-
ther Parable (which, for its great Analogy to
thisj» I fhall not particularly difcourfe of) the
Golpelp
Parables of our Blejfed Saviour. 5 9
Gofpel, or Kmgdom of Chrift is reprefented
by a Net caft into the Sea^ Manh, 1^. 47.
not any particular l^ake or River ; And this
WorJd is {tiled the iField, becaufe this is the
only Place of receiving this Seed, and bring-
ing forth the genuine and expeded Fruits of
it ; and he that fhall refufe to receive this
Divine Seed f^ow while he continues here, or
not fuffer it to grow, and increafe, and bring
forth Fruity ihall never have the like Oppor-
tunity agaifj, but fuffer for ever the Punifh-
ment threatned to obftiftate I^fde/ity, or har-
ren Vnfruitfulnefs. This World is the only
fieU^ this Life the only Seed-time, and ac
the End of it comes that one great Harvefiy
which fhall confign Men to an eternal Con-
dition, either happy or miferable, according
to their Barrennefi or Fruitfulno/s, during
this Time, and in this Place of Growth and
Increafe.
The Children of the IQngdom, or thofe that
are pncere Chrift ians, intirely devoted to the
Service of their great Mafter, and have re-
ceiv'd the good Seed of the Gofpel into honefi
and good Hearts^ as 'tis exprefled in the pre-
ceeding Parable : Thefe are themfelves like-
wife compared to good Seedy becaufe they have
a fubftantial Piety, the Power as well as the
Form and Appearance of Godlinefs, and bring
forth the genuine Fruits of their holy Reli-
gion. That Divine Seed that was fown in
their Hearts > has produce^, not only the
D 4 BUdey
jfo fraEiical Difcourfes upon th^
Bkde, but the full Grain in the Ear ; t\\^
fatne Kind of Seed that was jorvn^ appears
in their Lives and Converfations \ the Seed
of the Spirit brings forth the Fruits of the
Spirit^ and the Seed of HoUneJS produces real
andfubftantial Holinef ; fb that the iiofpel is
called good Seed, as 'ris the firft Principle of
Hoh'nefs ; and truly pious Men are hkewife
CalI'd good Seedy as the genuine Product and
Jncreaje of that firft Principle. The Gof^el is
the good Seed foivn, and the fincerely religi-
om are the good Seed as [pronging from it and
being prodac'd by it.
The Children of the wicked one, or the
hypocritical Profeflcrs of Chtiftianity, are
compared to Tares or Cockle, becaufe they
have only a Shew and Appearance o^ Religion
as Tares and Cockle have of Corn ; but like
them, no Suhfiance of good Corn, none of
the real Excellencies of Religioq, nothing biit
kuriful^nd vicious Qualities as Tares are faid
to have ; hurtful to themjelves in the final
Conlcquertce, as bringing them to fb miiera-
bfe an End ; and hurtful to others by their ill
Neighbourhood and Converfe, as Tares to
Wheat ; and likewile injurious to the holy
Religion they profefs, as reflefting Difhonour
upon It by their Icandalous Converfation.
Upon all Accounts 'tis infolix Lolmm, as the
Poet calk it ; unhappy Tares they at*e, that
bring' Difhonour u^bn'God, ind D^firuClion
W^Otiilhemfskfes ?,\\drOthefs,
..\u;'.u. . The
Parables of our Blejfed Samour, 4 1
The Devil is very fitly ftiled thh Enemy
that foxvs thefe Tares, becaule he is the bufie
Prompter to Vice and Hypocrify, and the
great Encourager of it, by his fly and wheed-
jing Infinuations and Wicked InjeQions : He
is that great Enemy of God and all things hea-
venly and good, and whofe conftant Endea-
vour it is to oppofe and weaken the King-
dom of Righteoufhefs, and upon the Ruins
of it to eftablifh his infernal Dominion.
The End of the World, is compared to the
HxYvefl^ becaufe then is the Time of God's
gathering all Men from oiF the Face of the
Earth, and difpofing them according to their
Defervings, into a new State of endlefs Hap-
pinels or Miiery , as goodCorn at Harvefl-, is
taken from off the Ground, and carried away,
and laid up in Repofitories of Safety ; but the
Tares and other noxious Weeds fcver'd from
the refl-, and bound up in Bundles to be burnt.
And the Angels are feid to be the Renders at
this great Harveft ; becaufe 'tis by their Mi-
niftry that God will execute his mofl: equal
Sentence, whether of Abfoluticn or Condem-
nation ; the Righteous fhali by them be caught
up into the Clouds to meet their Lord in the
Air, and like good Corn be laid up, and that
for ever, in God's Heavenly Garner, for they
fhdlever be rviththe Lcrd : And the wicked
and hypocritical fhall by them be feparated
fi'orti the good, and like vile Tares, be thrown
ilito a Fttrnace of fire nn quench able. And thus
much
^ 1 Pra&ical Dijcourjes upon the
much in fhort for the Aptnefs to exprefs the
Senfe that our Lord conceai'd under it.
I (hall new proceed to confider its feveral
Parts ; And it will inform us of fix things.
Firft, it will inform us of the State of the ,
Chriftian Church in this World ; that there
will be both good and bad under the general
Name of Chriftiafis (as Tares and Wheat
together, go under the Name of one Field
of Corn^ and that the Two firft Planters of
this Good and Evil refpcdively, are Chrifi and
the Demi,
That there will be both good and bad in
this World under the general Name of Chri^
HianSy will be no wonder to any Man that
confiders ho^y• many there are that are Chri*
ftians by Cujlom and Education only, becaufe
their Fa tl:iers were (b before 'em, and in their
tender years procur'd their Reception into
that Communion; bur, fcldom look any fur-
ther into the Reafons and Inducements to fuch
Belief, and trouble themfelv^s but very little
to be informed in, much lefs to fraUice the
Duties that are bound upon them by that holy
Profeilion : And for the fame Reafon would
have been Mahometans or Jews had their
Parents been fb, and Educated them in that
Way, and therefore are Chriftiam by Chance,
BOt Choice.
And, this thofc would do well to confider
who fpend the whole Six Days of the Week
in drudging for the World from Morning un*
tii
Pdtables of our Blejfed Sa'viour. 45
til Night ; and then, like tir'd Beads, when
they have fill'd their Bellies, without any fur-
ther Thoughts, lay them down to reft; and
when the Lord's Day comes /'which is de-
fign'd for the Nourifhment and Improvement
of their Souls in Piety and Goodnefs, and their
Inftruciiofi in the Religion they profefs to be
of) make little better ufe of it than their
Horfes do in the^able, reft from bodily La-
bour, and faunter and prate and drink away
the Day ; but feldom come at the Places of
Divine Worlhip and ^nfl:ruQ:ion ; and if they
do, are as little tht better for it as if they
were abfent. Let fuch confider, before it
bs too late, whether this Son of Chriftianity
will bring 'em to Heaven or no ? Whether
their being ^4/>//^ie^ in their Infancy will fa ve
'em without any worf to do ? Whether their
telling our Lord at the Day of Judgment,that
they happen'd to be born in a Country where
his Holy Religion was profefs'd, and of fuch
ascalPd themielves Chriftians, and were by
them prefented to a Minifter o£ Chrift who
i-eceivM them into the Pale of the Catholick
Church, and that they continued to call them-
selves Chriftians all their Lives, and now and
then came to Church as other Chriftians did :
Let them confider, whether at that great Day
fuch an empty Plea will be accepted, when
the Judge comes to enquire into what Obedi-
ence they have paid to his Commandments ? If
it mil be accepted, why does pur Lord fay,
' AW
4.4- Praffical Difcourfes Alport the
Nof every of/e that faifh Lord^ Lord^ {ball en*
ter into the KJngdom of Heaven^ hut he that
doth the WtH of my Father which is in Heaven ?
Mat. 7. 21. And why is the Way faid to be
narrow i and the Gate jlrait that leads to Lifty
and that few there be that find it ? Mat. 7. 14.
But, if it will not be accepted, as moft cer-
tainly it will not ; Doubtlefs, it highly con-
cerns fuch Men to confider more ferioufly of
Religion, than they have done hitherto ; un-
lefs they think their Souls not worth taking
care of, or that the everlafting Pains of Hell,
are not fb great as thofe of Repentance^ and
living a new Life, And tho' for the Reafon
affign'd above, it is no Wonder that many ill
Men here, go under the common Name of
Chriftians, and that Title be all the Chrifti-
anity they can boaft of; yet, 'twould be a ve-
ry great Wonder indeed, if fuch empty Tares
as theie fliould be laid up with the^o^'^ Wheats
and get to Heaven as much by Chance as they
became Chrillians.
Further, Vis no flrange thing to find ill
Men amongft a Society of Chrifiians, becaufe
Men are free Jgents ; and Religion AoQS not
force^ but only by proper Methods incline and
perfwade : And thofe, who in their Infancy
were devoted to the Service of God, and E-
ducated in his Difcipline in their tender Years,
may yet, through the Predominancy of their
Lvfls 2ind vile Jjfeclions^ and the Temptations
of the n^MfW' one,- together with their own
care-
Parables of our Blejfed Saviour. 45
carelefs Inadvertemy, be, when grown up,
inclined to live at quite another Rate than
Chriftianity allows : And though, for Fafhi-
on's fake, they may retain the Name of Chri-
ftians, yet choofe to be indeed the Servants
of their own Pajjionsy and of the Prime of
Darknefs,
And therefore, 'tis very unreafbnahle for
the Enemies of Religion to conclude as they
do, that becaufe many that profefs Chrifti-
anity, live in direct Cofftradi5iion to it ; there-
fore the whole is a Cheat : Since, did they be-
lieve what that Religion teaches, to be true,
they would not dare to live in fuch continual
Oppopnofi to it.
Indeed, this fhould make all Chriftians
very careful and circumfpecb in their Con-
verfation, left they bring fo great a Scandal
as this upon their Holy Religion (remembring
our Lord's Words, iVoe be to him^ by whom the
Offence or Scandal cometh •) But it will not at
all follow, that becaufe fbme of a Prefeffion
live contrary to its Precepts and Dodrine,
that therefore the whole is a Forgery.
For, believing and doi^g are Two very
different things ; and a Man may habitually
affent to the Truth of a thing; and yet not
aBually attend to it : As a Man may be very
well allured that there is a dangerous Pit in
his Way, and yet be fb taken up with mind-
ing other things, as net to attend to the Dan-
ger, and heedlefsly. fall into it. And fo a
Man
4.5 PraSical Dijcourfes upon the
Man may hAbitually believe that there is a Pit
of Bottomlefs Deftruflion, which will at
length fwallow up the incorrigibly wicked ;
and yet, be fb deeply cngag'd in the Plea-
fures and Follies of the World, as not to at-
tend to it till 'tis too late.
But, fuppofe fome that call themfelve^
Chriftians, do not dt all believe any thing of
the Chriftian Religion ; there are innumera-
ble more that do believe and live accordingly ;
and the Harmony of their Belief and I'rac- \^
tice, methinks fhould be a better Argument
in the Affirmative, than the Infidelity and
Debauchery of a few Titular Chriftians fhould
be in the Negative. And though to a Man
that ftiles himfelf a Chriftian^ and yet believes
not a Word of the Matter, to him the Whole
of Religion is as nothing, yet certainly it cari-
not be from thence concluded, that therefore
'tis really and indeed a Fiction. For, that may-
be affuredly truey and that to their Coft, whicn
fome Men don'*t care to believe.
Thus we fee 'tis no ftrange thing that there
fhould be both good and bad that go under
the general Name oi Chriftians in this World ;
and that though fome are much fcandaliz'd at
it, and raife an Objei^ion from it againfl: the
Truth of the Religion, yet there is no Reafoh
fb to do ; for 'tis not the Name that makes a
Chriftian ; he only is a Chriftian indeed^ that
to a right Belief ^dipin^good Worh%
The
Parables of our Blejfed Saviour. 47
The firft FUnters of the good Seed or the
Tares, the bad or good ProfefTors of Chrifti-
anity refpediively, are Chriji and the Devil,
Chrifl, by teaching a Holy Religion to the
World, fuch as fhall conduct Men to Glory
and Immortality, and by the good Motions
and Infpirations of his Holy Spirit, inclining
'em to imbrace it, does endeavour to make
all Men happy, to deliver 'em from the Mife-
ries of' this World, (for if Si;f were weeded
out of it, there would be no Miferj in it) and
to prepare 'em for the eternal and ineffable
Felicities of the Kingdom of Glory ; in which,
after a perfevering Rigbteoufnefs here ,
they fhall be adually inflated. The Devi?,
on the contrary, that great Enemy both to
God and Man, makes it his great Endeavour,
by all Sorts of Wiles and Stratagems, to obli-
terate the Divine Impreflions of this Holy
Religion upon Mens Souls, to divert 'em from
attending to its great Beauty and Excellency,
and the Nature and Durarion of its Rewards
and Punifhments ; to perfwade 'em that here
lies the only Scene of Happinefs, and that a
future Felicity or Mifery is only fit to amufe
and frighten Children withal ; that the De-
fires of the Body are given us that we might
gratify them to the /«//, and that to deny and
mortify our jelvesy is the moft unnatural Cru-
elty in the World ; that we muft make our
felves happy, while we have O^prtunity^ and
not to truft too much to uncertain Reverfions,
And,
^^ PraSical Difcourfes upon the
And, when he can't who/fy blot out the Belief
of another World, then he enfleavours to cor-
rupt it, by perfwading us that a very little
Religion will ferve turn, feeing we have to
do with {o merciful di God.
And, if by thefe Means or the like, of
which he has great Variety, he can Incline
Men, if not intirely to Aposiatize from Chri-
ftianity, yet, like Tares^ to reft fatisfied with
the Name and Appearance of ChriRians, and
live at loofe and random, and follow the
Stream of their own Palfions and Defires, and
his fly Infmuations and tempting Delufions ;
then he has his End, and will at length cheat
'em of the Happinefs that Chrift defign'd 'em^
and decoy 'em into his own Poffellion, and fb
bring them to the Portion of Tares and noxi-
ous Weeds, that Furnace of Fir^ prepared for
himfelf and. his Angels.
And therefore, as we tender our Eternal
Welfare, we muft be very watchful and ob-
fervant, that we may difcover the fly Infinua-
tions of this our great Enemy. Whatever
would difparage Religion, or leflen the Obli-
gation to a good Life, comes certainly from
that infernal Tempter. The Temptations to
an exceffive Gratification of our bodily Ap-
petites, afTuredly come from him j the Oppor^
tunitieso'tVice are of hisdifpofing, and 'tis he
that ingages us in fb great a Love and earnefl
Purfuit of the \V0ld, And therefore every
thing of this Is^ature muft be rejected with
.the
Parables of our Blejfed Saviour. 4.9
the greateft Abomination, as the Endeavours
oi our great Enemy, to deprive us of our
Kappinels, and involve us in his own Ruine.
And, on the contrary, thofe bleffed Mo-
tions that we all of us often feel to a more
pious and holy Converfation, muft be thank-
fully embraced, and chearfully follow'd, as
the Diredions and Excitations of our dear
Saviour, to what is conducive to our Eternal
Happinels. They are thofe heavenly Dews
which will refreih our Souls, and improve
their Growth and Increafe in Holinefs ; and
if fincerely co-operated with, Vv'ill at length
bring the Fruits of our holy Religion to Pei-
fedion.
And thus much for the Hrft thing this Pa-
rable informs us of, namely, That the ftate
of the Gofpel in ilm- World is fuch, that
there v/ill be both bad and good under the
general Name of Chriftians (as good Corn
and Weeds together go under the Name of
one Field of Corn) and that the firft Planters
of this Good and Evil relpeO:ively, are Chrift
and the Devil ; together with the Improve-
menc of each Confideration to the Interefl
of Religion.
But, before I quite leave this Particular, I
fball, from what has been faid of the pro-
mifcuous Mixture of bad and good Men \(\
the Chriftian Church, and God's fuffering it
to be fo without any extraordinary Difcrimi-
nation : Prom this I fhall obferve how un-
E reaibnab!^
50 Prn&kal Difcourfes upon the
reafbnable 'tis for fome to objeft, as too ma-
ny do, againft the Reception of the Lord's
Supper in our Church, becau(e, as they fay,
we admit any that will come, even thofe that
have been fcandalous Livers , and by that
Means the Solemnity is prophan'd, and made
lefs beneficial to the good.
But now, Jtippoftngy though not gr Anting^
that we admit any that will come, though
Men of ill Lives, (I fay, not granting this,
for the thing is evidently falfe, as appears
from the Exhortattons to the Communicants
before, and at the Solemnity, and from the
Rubric of that Office : And from the 26, 27,
and 28th Cannons of our Church, in which
Miniilers are exprefly forbidden to admit no-
torious Offenders^ Schijmaticks and Strangers
to the Communion.) But fuppofing this,
which is ^0 evidently f^lfi as to the Churchy
to be trui as to fbme particular Mtnifters ;
why muft communicating with fuch Mini-
flers, and, as we think, in fuch prophane
Company , be unchriftianly abffain'd from,
and the Minifters declaim'd againft with fo
much Bitternefs ? At this rate they may as
well defert the Communion of the v^hoU
Church of Chriff, and refufe to join in any
part of Divine Worfhip; for no Doubt but
i\\ Men are intermix'd in aU, though they
may not be dijcouer'^d \ and if their Compa-
ny will unhallow and make ineffeftual one
t)uty of Chriftianity, I can't fee why it
fhould
Parables of our Blejfed Saviour. 5 I
ihould not do the like to all the reft. And,
if a Separation were admitted upon fiich Ac-
counts as thefe, there would be no fuch thing
as an exter;?al Communion of Saints^ becaufe
fuch is the ftate of the Gofpel in. this World,
that the bad will be intermix'd with the good,
as Tares are in a Field of Wheat.
And as to the PraQice of particular Mini-
fters, I charitably hope none do admit of
notorioH6 Offenders to the Communion, with-
out receiving fatisfaftory Marks of their Re^
fentancey or at leaft by previous Difcourfe or
Writing : When they know of their Inten-
tion to communicate, let 'em know the great
Danger of receiving unworthily, and urge
them to an immediate fincere Repentance,
or elfe forbid 'em at their Peril to approach
the Holy Table. And if after all this they
will come, we are to fuppofe in Charity that
they have refented^ except we are fure to the
contrary.
And, if a Minifler fees one at the Table,
whole Lite has, in many Inftances, to his
Knowledge, been very faulty , unlefs the
Crimes have been very great and very noto-
rious ; to reje£t fuch an one, I think, (with
Submillion) would be arrogant and uncha.
vicable, and might exafperate the Man to fb
high a Degree, as to make h.im throw off
all Regard to Religion for the future ; and
in fuch a Cafe the Exhortation appointed to
be read stt the Time of celebrating thofe
E 2 Holy
51 Pra&ical Difcourfes ufon the
Holy Myfteries, fhould, one would think,
be Warning fuificient for fueh an one, if ««-
reperftaxt^ to withdraw ; and if he Jiaysy Cha-
rity would incline one to believe that he was
pniunt. And^ if a Perfbn kneeling by, who
perhaps knows much more of the Man's
Courfe of Life than the Minifter, fhall be
oftended at his communicating, one that
receives fb unworthily^ and fpeak hard things
of him, and abftain from that bleffed Ordi-
nance upon this Account for the future, as
prophan'd by fuch mix'd Company at it \
this is. highly unreafbnablc, uncharitable and
unnatural. 'Tis unreafonable with Relation
to their hard Thoughts and Cenfures of the
Miniiler, becaufe Charity obliges him to think
w.eA of fuch as prcfent therafelves at the holy
Tab'e^ uolefs there be great and undeniable
Evidence, of their ohjlinate and cofitinued Wick-
edneft ; and in fuch a Cafe I dare fay no
pious Minifter would proftitute thofe holy
Symbols to fuch Swine .* And, where there
is not fuch Evidence, Minifters can fearch
Mens Hearts no more than other Men, and
therefore muft hopt the beft, and judge ac-
cording loxh^outwArd AppearAnce ; and fhould
they communicate, fome that receive unwor-
thtly, by this Means (as 'tij to be fear'd they
too often do) why fhould xh^'f be blam'd for
that which 'tib impDilible for 'em to help ;
^ndafpers^d, and all further Communion with
^thcm defertcd, for fuffering- that igttordmly^
which
Parables of our Bhffed Saviour. 5 5
which Gadf though the Searcher of all Hearts^
permits in his Church without any open Dif-
crimination ; namely, the bad to join in all
holy Offices with the good ? And this Pra-
ftice is as ancharitdble as 'tis unrealbnable,
becaufe'tis judging and condemning thole as
Reprobates, obftinate, unrepenting Sinners,
whole Hearts we cannot fee ; and who, tho'
formerly egregioufly wicked, yet now,through
the mighty Efficacy of God's converting
Grace, may, for ought we know, to the con-
tjary, be better than our (elves. And, 'lis
an unnatural Praftice too, becaufe 'tis the de-
priving our felves of the Comforts that attend
the Reception of that holy Sacrament, and
thofe of Union and brotherly Love, meeriy
upon a groundlefs Nicety:
' Let us all rather learn not to judge others
iDcfore the Time , but leave every Man to
ftand or fall by the unerring Judgment of
our great Mafter at the laft Day ; left by
judging others we condemn our felves who
do the fame things, and it may be worfe.
And, inftead of abftaining from the Sacra-
Tient, becaufe fbme come and are admitted
:o it, whom we think, and it may be not
without Reafbn , are not fo well prepar'd
sthey fhould be ; endeavour to make our
Ives ft ill more and more fit for fb holy an
)rdinance by a dayly Amendment of Life;
nd then our Fleece^ like that of Gideon, Oiall
■Q mo'/tnfdj though ^///^/' Mens be /iVj. The
E 5 Apoftles
54 Pra&ical Difiourfes upn the
Apoftles were never the kfs dear to our Sa^
viour for Juda^ his being amongft 'em, bcrt
the wore fb rather ; and though, through th e
Wickednels that was in hib Heart, Satan en^
ter'd into him after he had receiv'd the Sop
our Lord gave him at the Celebration of the
Pafibver, and in all Probabihty did partake
of .what, he ccnfecrated /, and
feem wondroufly pleas'd with their new
Choice, and admire at their Stupidity that
they did not fooner difcover the tranfcendent
Beauties of Holinefs, and are refolv'^ to re-
p 4 deem
56 Pra&ical Difcourfes ufon the
deem their raif-fpent Time, and talk of np-
thing but Raptures, and of reaching great
Hights and Etninencies of Piety ; when all on
the fuddain they are at a Stand, there's a
I yon in the Way, a right Hand inufl: be cut
off J or a right Eye put out, /. e. feme Favou-
rite Vice muft be caOiier'd if they move any
further, and that's a hard Saying, and the
Men begin to cool, a Sttfr/ejs feizes their over-
heated Limbs, and a lenfcleft Torpor invades
every Part of 'em ; and like the young .Man
in the Gofpel, Mark 10. 21. whom our Lord
began to love for his difcreet Anfwers and
towardly Difpofition, when they muft part
with their Riches to the Poor^ and deny them-
felves, their corrupt Defircs and IncHnations,
and take up their Crofs and follow their Sa-
viour : Then they become fad^ and with
Grief and Dijfatisfaciion leave him, and fold
their Hands, and return again to their Dream
of Vanity. Juft like thofe in the former Pa-
rable, compared to ftony Ground^ who re-
ceived the Word at firfl with Jej^ but having
not fuilicient Deepneis of Earth, /. e. for want
:of through Ccnricicrat ion, and beholding the
Jmcoth Side oi Religion only, endure but for
'a-»/?;7f, and in Time of Temptation and Dif-
iicuky fall awa.y, and their former Piety be-
comes dry aiid wither'd. Or like thole men-
tion'din another Parable, Luke 14. 28. (which
was ipokcn upon this very Account , and
which, for its great Affinity with this Part
of
Parables of cur Blejfed Saviour. 5 j
of the Parable we are now upon, I fhall not
particularly difcourfe of) who begirt to build,
and fit not down fir ft and count the Cofi whether
they be able u fnijb, and fb proceeding no fur-
ther than Foundation become the Scorn of all
Men. But,
Secondly, as a State of carelefs Inadver-
tency to the things of Religion, is Wkt Sleep
in its Caufii aud Beginning ; fb likewife is it,
in its Progrefs and Effeds. For, YikQ Sleeps
it locks up all the Powers and Faculties of the
"Soul, and fufpends their A^ion ; it dulls its
Jpprehenfion, and makes it take Evil for Good,
and Good for Evil ; it vitiates its Rea/bning,
and makes it draw falfe and fantaftick Confe-
quences and Conclufions ; and therefore cor*
rupts its Will and Affections ; and makes its
Choices flrangely fooltjb and ridiculous^ fuch as
preferring Earth before Heaven, a little Eafe
and imperfe^ Pleafure here, before Rivers of
ineffable Pleafures that are at God''s right hand
for evermore ; and the like. The lower Life
is in this Cafe predominant, and wild Dreams
and incoherent Fancies, make up fuch Men's
Divinity, and their Rule of Life and Man-
ners. In fhort, the Life of fuch Men is but
a Dream ; their Notions, like thofe of Men
in a Slumber, dark, hovering and uncertain ;
their Difcourfe about Religious Matters, bro-
ken, disjointed, unconcluding, full of Fallacies
and dangerous Sophiftry, to cheat themlelves
or ail Expeclation here and Enjoyment here-
after
5 8 Pra&ical Difiourfes upon the
after oFwhat is their grcateft, nay, their only
Havpimfs. Their Actions are like thofe done
in a Dream too, extravagant, brutifh, and un-
accountable ; llartled at Lhim£ra's and the
67W(?iw of Danger, and in[enfible of the Ap-
proaches of red and ftibfianttai iMilery, tho'
juft. ready to overtake them ; fond of a
Bundle of Feathers^ in Love with an Airy
No^hing^ whilfl: their true Intereft is not in
all "their Thoughts. And, to compleat the
Parallel, they are as Deaf to all Reproofs as
Men aflecp ; as little affeQed vi^ith good Tn-
flruclion and Advice, and fo bewitched with
the Fancy'd Sweetnejs of their Slumber, that
they SLTQ as Loath to bt awaken"* d : And when
by Ruder Applications they are, like Men
that have taken too large a Dole of Opium,
they are prefently overcome with Heavinefs,
and fhut their Eyes againft all Convi£lion
ond fall afleep again. And the final Event
IS this; that as Natural Drowfinefs Cloaths
a Man .with Rags, Co the Mi^r^/ will C loath
him with Shame and utter Confufion»
And now, from this fhort rarallel which
I have drawn between the Sleep of the
Soul and the Body ; as we may fee the
Fitnefs of the ExprcfFion in the Parable, fo
we may learn what Guard to keep upon
our felves to prevent our infernal Enemies
fowing his Tares^ or making u4 become as
fuch, by his Wicked Infinuations and Sug-
geftions. 'Tis while Men thus Sleep, are
thus
Parables of our Blejjed Samour. 59
thus Thoughtlefs and Inadvertent to Religi-
on, and taken up with the Gaieties and Plea-
fures of the World, which, like pleafant
Dreams, entertain the Fancy and Imagina-
tioH with much Delight, but (bon vanifh
and become utterly unprofitable ; then it is
that this lubtle Enemy makes ufe of his Op-
portunity, and unobferv'd, Steds in his wick-
ed InjeAions, which divert the Soul /till
wore and more from attending to her main
Intereft, and promote this Spiritual Slum-
ber fblongj till too often it becomes Chro-
nical and Habitual, and an utter Oblivion
of all Religious Obligations, an incurable
Numnefsand Stupidity of Soul, God knows,
too often follows ; and Men become like
Tares^ empty of all fubitantial Goodnefs,
and at beil: but Chriftians in Name and
Shew, and fit for nothing, but when>God
iball lee fitf to be gathered up from am.ong
.the Wheat and burnt.
Wherefore it highly concerns: all' thofe
that hope to be T^z'V, not to [!eep as do o-
thers, but to watch and he fober ; to ajvake to
Righteouftjefs^ and walk circumfpectlj, 'not as
Tools diverted by every Feather and gay
Appearance, but, as Men that are wife -to
Salvation, always in a Pofture of Watchful-
nefs and Defence. Fixing our Attention up-
on our Duty and the exceeding great Re-
ward of it, and often reflecting upon that
intolerable Mifcry, which will certainly be
the
6o Pra&ical Difcourjes upon the
the Confequencc of fuch fatal Slumbcrings,
and ftill prcfling o;« with greater Courage
as the Difficulties of Religion increafe upon
us ; and daily endeavouring ftill more and
more to fhake off Dead Stupidity to Reli-
gion which fo cafily befets us, and to rouze
up our Faculties and employ 'em upon thofe
nobleft of Obje£\s, patiently receiving In-
ftru^tion and Reproof; rejefting every No-
tion and Opinion that would deftroy the Ne-
ceflity of a good Life, and ftudioufly a-
voiding Idiemjs and Sioth, and, according to
our Lord's moft excellent Advice, adding
Prayer to Watchfulnejsj that rve g»ter mt in-
to Tempt at tort.
This Courfe if we take, wc fhall defeat
this generally prevailing Stratagem of the
fubtle Tempter ; and being always in a
Rejidinefs to refift him, make him fly from
us with Shame and Difappointment. And
our Souls will then grow more and more
Subftantial in Piety, and abound in it as the
good Corn ; and at length, being grown
ripe for the Glories and Felicities of Hea-
ven, be gathcr'd in Peace, and laid up in
Repofitories of Eternal Reft and Safety, as
in the bleffed Garner of our Lord,
Thirdly, this Parable informs us of the
Time of Difeovery of the Tares, xh^ Hypo-
critical Religionifts ; nainely, the Time of
bringing forth Fruit : When the Blade was
fprung up and brought forth Bruity or when
the
Parables of our Blejfed Samour, 6 1
the Grain appear'd in the Ear, fhe» ap-
pear'd the Tares alfb. Then appear'd the
Difference between the good Corn and the
CockUy which at firft coming up look'd as
flourifliing and promis'd as fair as the good
Corn ; but when the Time drew nigh that
the Corn fhould appear and come to Ripe-
nefs and PerfeQion, then there was a ma-
nifeft Difparity, and what appear'd fo well
at firft was then found to be an empty -/ioxi*
ous Weed* And thus it is too often in Re-
ligion.
Many Men make a fair Shew and Sem-
hUnce of Piety ; attend the Place of Divine
Worlhip, with much feeming Serioufhefs
and Devotion ; and to all outward Appear-
ance, liften to the Sermons of the Gof^
pel, and Beg the Divine Aid (as that Dew
of Heaven, which alone can make 'em fruit-
ful) as earneftly as others do ; And this
looks very well, and is (as far as Men or
Angels can dilcern for the prelent ) as hope-
ful a Beginning as need be defir'd. The
redly good Seed can fend forth nothing
more promifing at firft ; and hitherto the
Tares grow undiJeover'*d among the Wheat,
by any Eye but that of God
But after this firft BUde has appear'd, and
that for fbme confiderable Time ; after they
have begun to make this Shew of Religi-
on ; inftead of advancing further and fur-
ther to Perfe^iony as the good Seed does,
and
6 2 FraElical Difcourfes upon the
and abounding in every good Work like
the full Grain in the Ear ; thefe have no-
thing but a BUde and Stalk of Religion ,
no Fruit appears, there is no Heal SMan'
tial Vertue attends this Shew of Piety, but
rather the Works of the Flefh are dif-
cernable in their Lives and Converfations.
And this is a plain Difcovery to them-
felves and others, that they ^vthnt formal^
not fincere Chriftians ; vWq Unhappy Tares,
but not good Seed ; for every Tree is knowft
hj its Fruits,
Wherefore, let no Man flatter himfelf
with vain Hopes from a formal Cuflomary
Religion, when there are no real Fruits of
Right eoufnefsy but on the contrary, much
Wickednefs and Folly and Vanity ; for,
unlels his Religion makes him grow in Grace
and Vertue, and is feen in all his Conver-
fation, 'twill be to no purpofe to make an
Hypocritical Shew of it at Church ; and
is no better than the moft provoking Mock-
ery of God, and an unnatural Starving of
the Soul with fuch Fantaftick Food, and will
confign to the loweft Hell, which is the
Portion of Hypocrites.
And as a Hypocritical Religion will have
a very fad Confequence in the other World,
io it expofes Men to much Shame and Con-
tempt in this. For every Man that fees
fuch great Shews of Religion, fuch Pre-
tences to Chrifiian Vertue, will Naturally
expe£l
Parables of our Blejfed Samour, 6 ^
expeft to find the Man aU of a Piece, and
that to his Devotion and Shew of Qodlinefs
at Church, be added Sobriety and Righteouj-
nejs in his Converfation and Intercourfe with
Men. As when Men fee the firft Sprout-
ings and Flourifhing of a Field that was
fown with good Grain, they expedtofind
Increafe of the fame good Fruits. But,
when after all this fair and florid Shew of
Piety and Goodnefs, there appears nothing
but Tares J and the Maa that is over-run
with Wicked Habits and Vile Affeftions,
little or no Sign of a real Senfe of Religi-
on upon his Mind, but rather the hidden
Works of Difhomfiy in his Dealings ; Lying
andCollujion in (lead of Sincerity and Truth -^
Lewdnefs and Intemperance, Pride and Ma-
lice, inftead of Purity both of Flefh and Spi-
rit: When fuch Vilemfs as this treads up-
on the Heels of a Mans Shew of Religion,
any Man may difcern that he is a Chriftian
PharifeCj likQ a whited Sepulchre, beautiful
rvithout, but within full of Rottennefs and all
Uncleannefs ; that his Religion is confined
to the Chnrch, whither he goes Ibmetimes
for Fafhion's Sake to vijit it, but always
leaves it there behind him, and will not be
troubled with its Company abroad.
Now, fuch Hypocrify as this, is certain-
ly one of the' moft hateful things in the
World, and inftead of gaining Reputation to
a Man ; is the ready Way to make him a
common
64 PraSical Di/courjes upon the
common Scorn : Men can't but difiover the
abominable Cheat, and they can't but hate
and deleft it. Tares mil at length appear
to be Tares, and the (boner for being among
the good Corn. 'Tis therefore certainly the
greateft Folly in the World, to pretend to
conceal under a fair Appearance, what will
in a very fhort Time difcover it (elf, and will
bring a Man to nothing but Shame and Ha-
tred in this World, and the Flames of Hell in
the next. And it concerns every Man that
defiresto be happy here or hereafter, to lay a-
ifide all Guile and Hypocrify in Religion, and
fincerely endeavour a(ter the Power of God-
iinefs as well as put on the Form and Appear-
ance of it. And thus much for the third
Part of this Parable, 'viz.. rvhen the Blade was
fprung up and brought forth Fruity then appear"* d
she Tares alfo.
The next thing it informs us of, is the
Holy Angels Obfervation of the Adions of
Men, elpecially of Chriftians, and their Di-
ligence and Watchfulnefs in doing God Ser-
vice, and Zeal for his Glory ; For thus 'tis
(aid, the Servants of the Houfiolder, that is,
the Angels , as 'tis in the Interpretation,
came and (aid unto him^ Sir, did^i thou not
fbwgood Seed in thy Field ? From whence then
hath it Tares f Hejaid an Enemy hath done this.
They anfwcred, wilt thou tke^t that we go and
gather theni'up? They oblerv'd by thelooie
Lives of fome ProfefTors that there were vq-
Parables of our Blejfed Saviour. 65
ry ill Men that went under the Notion of
Chriftians ; which they knew would refleft
Dishonour upon Chrift the great Planter of
that holy ReHgioH, and would be injurious
to the Progrefi'of the Gofpel ; and therefore
they hafte to tell him that they may have
his further Commands, and with Z^al for
his Giory, and Intentions^of great Charity to
us poor Mortals, they offer their beft Endea-
vours to rid the Church of thofc fcandalous
hypocritical Members.
That the blcfTed Angels, are, by God's Ap-
pointment, Obfcrvers, and that for excellent
Purpofes, of the Lives and Anions of Man-
kind, efpecially of Chrifiians j is evident not
only from this ParD of this Parable, but from
man/ other Places of Scripture, as an atten-
tive Reader of the holy Writings muft of:en
have obfervM .* Of which, fbme few of the
New Teftament only that give moft Light
to this Matter, I fhall at prelent mention.
St. Paul^ in i Cor. 11. 10. giving Directions
for the more decent Service of God in the
Church ; for this Realbn fays he, according
to the Cuftom of tliat Time, ought Women
to be veiled or cover'^d (as the true Senle cf
the Place ib) in their publick religious Aflem-
blies, becaufe of the Angels : That is, left
any thing indecent fbould be obfervM by
thofe pure Spirits, who are prcfent as God's
Spies upon the Aftions of Men. The laft
Verfe of th^ Firft Chapter to the Hdrews is
F like-
66 PraBical Difcourfes upon the
likewife very plain to this Purpole, where the
Apoftle, rpeaking of the Angels, Are they not
all fays he, (as aflur'd of the Truth of what
he (aid) Are they not all mlmjlring Spirits,
fent forth topiinifier to them rvho {hall be *he/rs
of Salvation ? That is, to take notice of their
Behaviour in the World, in order to prevent
their running into jCourfes ruinous, and to
fhield 'em from the mifchievous AiTauIts of
wicked Spirits. And, to mention but one
Place more, St. P4»/ charges Timothy^ i Tim.
5. 21. Before, or as in the Fre fence of God and
of Jefus Chriii, and of the elect Angels, that
he would obferve thofe things he had taught
him without Prejudice or Partiality : Which
plainly fuppofes tha6 thero were Angels then
prefent, asObfervers and WitnefTesof Vhat
they were doing and difcourfing.
It being then thus plain from Scripture,
that the hleffed Angels are Obfervers of Mens
Lives and Aftions, efpecially of thofe of Qhri-
Jiians, as by God's Appointment, and as Mi-
oifters of his divine Government ; I fhall not
trouble my felf to make curious Enquiries in-
to the Reafbns why God appoints Angels to
obferve and minifter to us, fince nothing ef^
capes his otpn aU- feeing Eye, and his own all"
mighty Arm can do whatsoever he pleafes in
Heaven and in Earth, in the Sea, and in all
deep Places ? Nor of what Rank and Order
thofe Angels are, and how many, that are
thus employed i And whether, every Man has
a
Parables of our Blejjfed Saviour. 6j
a f articular Angel aflign^d him as his Guar-
dian and the Infpedor of his AQ:ions ? Which
things are too high for tis Mortals^ we cannot
attain unto them : But fhall make this good
Ufe of this particular relating to our Pra&ice,
That fince we are under the Infpedion of
fuch pure and holy Spirits, and whole Con-
cern for our Happioefs is very great; fince
they are Witneflcs of our moft fecret Adions,
and tho' tnvifible and unoblerv'd themfelvtSy
2iXQ our carious Ohi^vvQvs: Methinks, we that
are our felves but in one Rank of Being ^^/^w
'em herey and fliall hereafter be equal to them,
fhould not endure to be found by 'em wal-
lowing like Srvine in the Filth of Sin^ degra-
ding our felves to a Level with the Beafts that
perifh, and in bale Hypocrilie pretending- to
be Chrifiians, when indeed we a6l like /»/-
dels : Nay, too ofcen, like Devils incarnate.
How do thofe good Spirits, 4:ho' they may
pity our deplorable Condition, yu withal, de-
fpife and abominate thQikrviie Bafeneffot^ fuch
excellent Natures ! Who, notvvithftanding
they have fuch glorious Hopes, yet quit their
hiavenly Reverfton^ for the low Enjoyments
of this contempttbk Earth \ Methinks Shame
fhould deter us from vile and impious Ani-
ons, if nothing elle ^ and the Thoughts of
the Dignity ot our Nature, npt fufFer us to
aQ: lb much beneath our felves ; and a Man
not hruttjhly impudent^ fhould net endure to
expoie himlelf to the Obfjrvation of an Jngel
F 2 in
68 Pra&ical Difcourfes upon the
in fuch vile Circuraftanccs, -as he would be
loath to be found in by any Man he reverences
and refpe£is, nay, by a Servant or a Child.
And as the Angels are Obfervers of Hu-
man Anions, fo are they God's Intelligencers
to give him account of them ; not that God
meds fuch Information, for every thing lies
naked and open to his own all-feeing Eye, but
for the greater Order and Decorum of his Go-
vernment. And this their Office, they per-
form with great Diligence and Watchfnlnejf,
and ardent Z^al for his Glory ; for no Iboner
were the Tares difcerned by 'em to be among
the good Corn, the formal empty Chriftians
to be intermix'd with the fincerely good, but
they haften to give Account of it to their
great Maftcr, and as not being able to indure
the great Difhonour refleded upon God and
the pureft of Religions, by their bale Hypo-
crifie and impious Converfation, they offer,
with his Permiflion , to remove thofe evil
Doers, thofe not only unprofitable^ but wicked
Servants, as unworthy to continue any longer
in fb facred a Society as that of Chrifiians,
Wilt thou that we gather them up ? fay they ;
wile thou perniit us to weed this thy great
Field of thofe noxious Tares, to cull out the
emjjtj nominal Chriftians, and exert that Pow-
er thou haft given us, to their defervcd Ruin j
that the Refidue of thy Servants may fee it
and fear, and keep from their Abominations ?
And that thole bleffed Spirits, that angelick
Hoft,
Parables of our Blejfed Saviour, 69
Hoft, is able to perform this Service, no Man
can doubt that remembers how o/te Angel
in o;je Night deftroy'd all the Firft born in
jEgjipf.
Now this their Diligence and Watch ful-
ncfs in the Service of God, and Zeal for his
Glory, fhould put ms upon a holy Emulation
of doing God* 5 li^i/l on Earthy as it if done in
Heaven : That is, that we, who here on
Earth, are but a little loxver than the Angels,
Luke 20. 36. and fhall in Heaven be equal
to them ; fhould now endeavour to be as like
them as we can^ and with the utmoft Chear-
fulnels. Alacrity and Diligence, perform the
Duty our great Governour has fet us ; and
with a prudent Zeal endeavour in our feveral
Stations, by difcountenancing Vice, and emeu*
raging and promoting Vertue to the utmoft
of our Power, to advance the Glory of God,
and the Intereft and Reputation of our holy
Religion. If Magifirates would take due
Notice of thofe that live fcandaloufly and
wickedly, and not bear the Sword in vain^
but be, as they ought to be, a Terr our to
Evil-Doers y and praife and encourage thofe
that do well ; if the Governours of the Churchy
who are ftii'd Angels in Scripture, would aO:
like the Angels in this Parable, and curioufly
infpeO: the Religion of their Charge, and by
fuch Methods as the Laws allow, either turii
the Tares into good Seed (which, though
impoflible in A^4f«r?, yet may he^ and I hope,
F 3 often
70 Pra&ical Difcourfes upon the'
often is done in Religion ) or pluck 'em \ip,
if ftubborn and irreclaimable; if Qovernours
of private Families ^ wartn'd %ith the like
hcrly Zeal , would take the like Meafures,'
and either reform their irreligious Servants
and Dependents, or elfc rid themfelves of
'em, and bring *em to due legal PuniOiment :
If this wholelome Courfe were taken with
duQ Dilig&pice, Watchfulnef and Prudence ^ Vice
would fbon be dijhearten^d, and Vertue more
and more thrive and Increafe ; God's Honour
would be vindicated, the Credit of Religion
redeemed^ oUrown temporal Happifiefs advan-
ced^ and innumerable Souls fav'd, that other-
wife would for ever have ferifiPd.
And tJm would be a Work truly worthy
of Chrifiians ; 'tis an ajigeiick Undertaking ;
and every Man that prays, Hallow'* d he thy
Name^ thy KJngdom come^ thy Will be done in
'Earth as "'tis in Heaven^ is bound in his' own
Sphere, and according to his beft Ahilityy to
fromote what is conrainM In thofe Petitions,
to the Glory of God and the Intereft of Re-
ligion; as he experts and hopes to have an
Anfwer of the following Petitions, and re-
ceiz/e his daily Bread, and have his Tre/jfajfes for-
given him, 2i\d to he preferved dir fapported in
Temptation, and delivered from Evil.
I'he ffth thing this Parable informs us of,
is the Reafon why God will not fuffer the
Angels as yet to gather out the Tares from
among the good Seed, to difcr iminate Hypo-
critical
Parables of our Blejfed Saviour » 7 1
critical from fincere Chriftians, and give 'em
their due Punifhment ; namely, left while they
gather up tht Tares, they root up alfo the Wheat
with them ; and therefore m fuflers both to
grow together until the HarveH. That is, in
Other Words, the Reafbn of God's Forbear'
ance of the Wicked, and not fuffering the An-
gels, thofe Minifters of his Juftice, to pu-
tt ifh them in this World according to what
they deferve ; is his great Care and Tender-
nefs, even of the temporal Quiet and Safety
of the Righteous : Which, by Reafbn of their
Intermixture with the wicked here, would at
leali be very much diftarb'd through the root-
ing up a wicked Generation ; and without
the Help of a Miracle, many a good Man
might perifh in fb great a Ruin. But Mi-
racles we find God has never thought fit to
work, but upon urgent Neceffityy when his
own Glory, and the Intereft of Religiojt and
the Church cannot otherwife be fecur'd ; now
there being no fuch Neceffity of punilliing the
wicked by deftroying 'em in this World, nor
confequently of miraculoufly 'preferving thofe
that are truly good from a general Ruin ; for
the End of the World, that great Day of
Rccom pence, is not far off, and both may
live together until then ; God, for the Sake
of the fincerely good, left the Rod of the wic^
ked (bould come into the Lot of the Righteot(s,
does generally reftrain the Zeal of thofe blefled
Spirits the Angels, and forbears the Tares till
F 4 that
7 7 PraBical Difiourfes ufon the
that imiverfal Harveft, when the Earth fhall
be eas'd of its Burthen, and then the good Seed
fhall be gathered together in Safefy, and the
Tares left to be confum*d in that great Confla-
gration, when the World and all that remains
in it fhall be burnt up with Fire unquench-
able. And when, in Cafe of almofl a totd
Corruption of a City or Nation , and to
ftrike a Terror into others, and convince the
obdurate World that God fees and is able to
puniflj cbftlnate and irreclaimable Sinners,
God thinks fit to fuffer his bright Hoft of An-
gels, utterly to dejiroy fuch wicked Places as
ibmetimes we know he hath done ; we have
Itveral Inftances in Scripture, and other Hi-
ffories of the mirAculom Prefer vation of the
good ; and that, as the Pfalmifl exprefTes it,
though Thoufands hAve fallen by then Stde, the
Deftru£lion has not come nigh them ; for he
gives his Angels Charge over them, to keep "^em
tn all their Ways^ P fa 1 m 9 1 . .,
Of this great Care of Providence over the 1
good, either in preferving for their Sakes,
Communities dtflin'd to Ruin, or elfe cover-
ing them under the Wings of Providence^ and
Hiielding them from Danger till the Storm
was over ; there is an In fiance in the i8th
of Geaefts fp very remarkable that I can't
pafs iL by. In the 23. Verfe of that Chap-
ter, we find Abraham interceeding with
God for Sodom and Gomorrha (which he had
refolv'd to deflroy for the abominable and
in-
Parables of our Blejfed Samour, 7 5
incurable Wickednefs that was in them) and
he begins with what he thought would mod
prevail with God to fparethe Place, and tells
him the Safety of the Righteous would be ha-
zarded,and that they would fliare in the com-
mon Deftru£^ion ; and therefore left he fhould
flay the Righteous with the Wicked, which
he knew the Judge of all the Earth would
be far from doing, he pleads with him for the
Sake of Fifty Righteous that fhould be found
there (a fmall Number one would think, and
cafie to be found in fuch populous, thd* wicked
P/acesJ and at length (^being encouraged by
God's wondrous Goodnefs, who complyM
with him in every Requcft, and as htfunk the
Number promis'd him he would not deftroy)
he, by degrees, defcends to Ten ; .which was
as far as ever his Modefty would reach, 4nd
one would think far enough to fecure the moft
wicked City upon Earth. Peradventure Ten
be found there : And Godfaid unto him, I will
not deftroy it for Ten's Sake. Rather than
thole Ten fhould be in danger of perifhing in
the general Ruin, he will recall the deftroying
Angel, and at leaft refpite the Execution of his
Vengeance; 2ind iot' their Sakcs reprieve the,
condemn'd Place of their Abode. And when,
through the extream Wickednefs of thofe Ci-
ties thzt fntall Number of good Men was not
found in them, and God therefore proceeded
to fhower down his fiery Indignation upon
'em, yet, he remembers Righteous Lot and
his
74 Praclical Difomfes upon the
his fmall Family, and fends two Angels tb
ConduQ:'em fafely out of that accurfed Place,
who haJieypdLot^ left he fhould be confum'd
in the Iniquity of the Cities, and upon his Re-
queft fpared Z^ar^ which he fled to, and bid
him make hafte thither, for that they could
not do any thing iiW he was efcap'd out of
Danger ; as you may read Gen. 19. 22.
And what a boundleft Ocean is the goodnefs
o[God ! That he fhould, not only fbgraciou fly
accept tha Jpiperfeci Services of his own Peo-
ple, as to take them into his peculiar Care and
ProteOrion ; but foV their Sakes likewile (that
Deftru^lion might not fo much as come nigh
their Dwellings) to fpare thcfe that have juftly
merited the fevereft Expreflbs of his Difpleafure !
This does indeed verify the words of the Ffal-
miff, that his Mercy is over all his Works.
And this, as it fhould be a new Motive and
Encouragement to tr»e Holinefs, which will
be fo great a Security in perilous Times both
to our felves and others ; and demonftrates the
great Ingr^titude._^nd Bafencfs of the World, ill
hating and defpifing and affliding the good,
who yet are as (b many guardian Angels to it,
and ihield it from the Expreflfes of God's jufl:
Vengennci : So it will filence that Objection a-
gainft Providence, drawn from the continued
Safety and Profperity of the wicked, notwith-
standing their living in open Defiance of God
and his Commands. For we fee, they are
but reprieved for the Sake of the Righteous,
^ left
Parables of our Blejfed Saviour. 7 5
left they fhould be involved in the Ruin pour'd
upon the ungodly : Their Punifhment is but
rejpited for a, linie while, and, at the great Af-
fi^t God's Juftice, will have its full Courfe,and
fink 'em into everlafting Ruiq. And as the
Husbitndn^an may obferve the Tares that are a-
mong his good Corn, and refolve at length to
bind 'em up in Bundles and burn them, tho'
his prudential Care of the good Corn inclines
him to let them alone till the Harvefty and not
pluck 'em up whilft the good Corn is ftanding
and growing to Perfedion, left it be rooted up
together with them ; So God fees and refolves
in due Time to fum(b according to their De-
lUerit the vile hypocritical Chriftians, but in
ajivife and tender Regard for the fafety of the
fincerelj good, with-holds his Judgments during
their Abode in the World, but will furely re-
pay the wicked Wretches what they have de-
ferv'd, in the great Day of Recompence.
And this brings me to the/4/? thing this Pa-
rable informs us of, namely, that though thefe
vile unhappy Tares are forborn for a while,
and let pais without bearing any publick
Marks of God's Difpleafure here \ yet there
ihall moft certainly be a Time of Difcrimina-
tion, even at rhe great Harvefi : and then
(hall aU Men dijcerfi between the Righteous and
the Wicked, between him that ferveth God, and
him that ferveth him not, Mai. 3. 18.
For, then will the great Husbandman the
Lord Jefusy as at the Time of Harveft, fay to
bis
76 PraBicalDifcourfes upon the
his Angelical Reapers, gather ye firfi together
the TareSy And bind them in Bundles to burn
themy bat gxther the Wheat intD my Burn. And
accordingly they (hall gather out of his King-
dom all that have been a Scandal to it, and un-
der the Difguife of Chriftianity have done Ini-
quity ^ a.nd/ba/i caft them into a Furnace of Fire ^
vphere (ball he wailing and gna/hing of Teeth :
And then {ball the Righteous fbine forth as the
Sun in the Kjngdom of their Father,
That is, whea the Clofe of the World fhali
come, and the whole intelligent Creation be
met together at the Summons of the Trum^
of God ; Men to receive their feveral Sentences,
whether of Abfolution or Condemnation^ ac-
cording to their feveral Deferts ; and Jngels
to execute thefe Sentences: Then fhall the
ftncerely good Chrifiians indeed and in Truth, be
plac'd by the blefTed Angels of God on the
right Hand of the Glorious andjuft Judge,and
alter a Difplay of their excellent Piety and
Charity to all the World, hear this joyful
Sound, Comeyeblejfedof my Father, inherit the
JQngdom pre^ar^d for you from the Foundation
of the World ;'and then, be immediately caught
u^ into the Clouds to meet their dear Lord in the
Air^ and from thenceforth be for ever with him ;
and fbine forth as the Sun in the Kjngdom of
theirjFather^ having Crowns of Eternal Glory
plac'd upon their Heads, and loud and raptu-
rous Halleluja'^s in their Mouths, Whilfl: thofe
miferable Wretches, that knew no more of
Chriftianity
Parables of our Blejfed Saviour. 77
Chriftianity than the Name^ in whom Religi-
on was only Shew and Formality^ having no
reallnfiuenceupon their Lives, and bringing
forth no Fruits of Piety, whilft thefe^ Ihall find
to their Confujioji^ that God is not to be mock'dy
and be plac'd on the left Hand as YefTels of
Wrath y and bedoom'd to dtpurt for ever from
the Fountain of Happinefs^ into eternal Burn-
ings^ prepared for the Devil and his Angels.
Then will the good find by a happy Experi-
ence, that there is indeed a Reward for the
Righteous,2ind that, however they were laughed
at and diJcourag*d here, their Labour is not in
vain in the Lord. And then will the Mock
Hypocritical Chriftians be ladly alTur'd, not-
withftanding all their Plea of having eaten
and drank in the Prefence of the Judge and at
his Table, and of his having taught in their
Streets ; that without real and fubftantial Ho-
linefs no Man jh all fee the Lord. And inftead
of being receiv'd into their Mafter's Joy, for
cringing and fawning upon him, and giving
him magnificent Titles, Lord, Lord, J^f^^y
Saviour^but heeding little his Commandments,
they ihall be rejefted with I know you not, de-
fart from me ye Workers of Iniquity.
And then will God be jaflified in the Face
of the whole World, and found to be, not an
unconcerned Spedator of the Affairs of Man-
kind, but a wife^ all-knowing and jujl Gover-
nour of the Univerfe; And though Clouds and
Darknefs feem here to he round about him^ yet
Right e-
7 8 Pra&ical Difiourfes upon the
Righteoufnefs and Judgment dre the Efiablipf-
went of his Throne. Then will there be eternal
"Joy and Exultation of the blifsful beautify'd
Souls of the Righteous^ and weeping and wail-
ing and gnaChing of Teeth in the wretched
Companies of the ^4«?y^ forever. Behold, the
Day Cometh^ Jaith the Prophet Malaclli, ehat
fball burn like an Oven, and all the Proud, and all
they that do wickedly jball be at StubbUy and the
Day that cometh, faith the Lord of Hofls, fhall
burn them up, that it fball leave them neither
Root nor Branch, Mai. 4. i. And in that Day
fball Men feek Death and jball not find it, and
fhall defire to dye, and Death fball flee from them.
Rev. 9, 6.
And now for a Conclufion of the whole
Matter : Since from this Parable of our Lord's,
it appears, that though an empty Sheiv of Re-
ligion may pafs well enough in this World,
and meet with no open Difcrimination or
Punifhment from God here ; yet there fhall
moft certainly be an after Reckoning, when
all the Thoughts and lme?itions of Men's hearts
fhall be revealed, and their vile Hypocrijy and
fecret Impiety laid open before Men and Angels,
and an irreverjible Doom of greateft Severity
paft upon them according to their Defervings,
Since this is true, it nearly concerns us all to
be Chriftians in Reality, as well as in Name
and Appearance ; to obey the Commands of
Chrift, as well as call him Lord, and to ap-
prove our felves true Difciplesof this holy In-
ilitutioQ
Parables of our Blejfed Saviour. 79
illtution, by leading our Lives* i» all Holy
Conyerj'ation and Godlimfs ; diligently endea-
vouring to be found of this great ^udge tn Feace^
ivtthaut Spot and htamelefs, Jlcmem bring that
GodfljaU tiring every Work into yudgmenf, with
every fecret thing, whether it be good or evil ; and
that the wicked (ball go into everlafttng Puwflj'
ment , bat the Righteous into Life Eternal,
The PRAYER.
I.
OHoly Saviour, J^f^y from whom are de^
riv^dall our Foffibilities of Salvation ^ the
Means of Grace and the Hopes of Glory ; but who
expediefl our Concurrence with thy graciousEndea"
vours for our Happinefs, and for the Tryal of
our Sincerity, vermittefl thi^e and our great Ene^
my to fcatter his HeHi[b Injections where thou
fowefl thy Heavenly Doffrine : I earnefily intreat
thee, fo to affifi me with thy Life-giving Spirit^
that my Faith and Obedience, which thou haft
mtde the Condition of my Happinefs, may be fo
Vigorous and Active ^ as to manifefl that J am
thine, not only in Word and in Show, but in Deed
and in Truth, Grant that I may ever efteem
thofe inward Motions which I feel to a pogref*
five Holinefs, to be what indeed they are, thy
gracious Endearuours to promote my Eternal WeU
fare ; and may I always thankfully and chearfully
imbrace and follow them, Jnd whatever Thoughts
and
So Praffkal Dijcourjes upon the,
and inclinAtians tend to difcourage fincere Reli^
gion, and perfw/tde to rejl in the Formality of it ;
for thy Mercies Sake^ helf me to rejeSi them with
the great eft Abhorence and indignation^ as the
Endeavdurs of Sat an to involve me in hisownRuin
Andjince '^tis rvhtle we (leep that our great Adver^
fary J owes thefe his Tares : Give me Graee^
Blejfed Jejusy to awake to Right eoujnefsy and
rouze from my Thoughtlefs Inadvertency^ and
/bake off my Dreams of Vanity ^ l^fl this Spiritual
Slumber at length prove fatal and betray me into
Eternal Death.
11.
Thou halt ajfured us, Lord, to whom the
Father hath committed all Judgment, that this
Life is the only Time of our Probation : there*
fore granty that now, in this our Day^ all we that
name the Name of Chrifi may depart from Ini-
quity j and imbrace the things that belong to our
Peace before they be hid from our Eyes ! That by
ferious Confideration, we may make Religion our
Choice, and adhere to it firmly y with all our Pow'
ers and Faculties, and be in Reality thy peculiar
People^ zealous of good Works ; remembring thy
bleffed Words, Why call ye me Lord, Lord,
and do not the things that I command ? And
that, though here the Wicked go unpuni/h^dy it
will not be always fo, and at laji Hypocrify Jhall
meet with its Deferts, And may I always jo at'
tend to the Dignity of my Nature, and the con*
flant Infpe^ion of thy Holy Angels and Glorious
Self
Parables of our Blejfed Saviour. 8 1
Self in all my Ways , as not to dare to play the
Hypocrite in thy Frefence, rvho feeft the inmoft
Secrets of my Hearty and be ajbam^d to expofi
my Vilenefs to thofe excellent Spirit s^ and refie6f
upon the Confafion I fball be in at the Day of
judgment, when the Goat and the Srvine fiaH be
difcover'*d under the Frofefjion of a Chrifian,
Andy that the Zjal and Alacritj of thefe
mini firing Spirits in thy Service^ and for thy
Glory ^ may put me upon a holy Emulation to do
thy fVill on Earth as it is done in Heaven !
That fo, when the great Harveft {ball come,
and thou [halt fay to the angelick Reapers^ Ga-
ther ye together firft the Tares, and bind
them in Bundles to burn them ; but gather
my Wheat into my Barn, / may find Mercy
at that terrible Day^ and be receiv'^d to a Par-
ticipation of the Glories of thy Heavenly Kjng-
dom.
Which grants blejjed Jefffs^ I mofi earnefi*
ly befeech thee.. Amen,
FAR A-
82 PraSkal Difcourfes upon the
PARABLE III.
Of the Pearl of great Price*
Matth. xiij. 45,46.
The KJfJgdom of Heaven is like unto a, Mer^
chant -man, jeeking goodly Pearls :
Wboy when le had found one Pearl of great
Priciy he went and fold aH that he hady and
bought it,
Y thiSy and the Parable immediately
before it, of a Treafure hid in a Field^
whichy when a Man hath found he hi-
dethy and for Joj thereof goeth and felleth all
that he hath, and bw^eth that Field : The tran-
fcendent Excellency of the Chriftian Reli-
gion above all things in the World, is repre-
lented : And that 'tis the greateft Wifdom
to part with every Thing that this World
can afford, all the Pleafures, Honours and
Riches of it rather than be without the in-
ward Power and Life of this holy Religion ;
which is a Pearl of fo great Price, fo im-
menfe a Treafure, that nothing here below
can
Parables of our Bleffed Saviour, 8 j
can ftand in Competition with it. 'Tis as
Dxvid exprefles it, more to he defir'^d than Goldy
yeAj thxn much fine Gnld^ Pfal. 19. 10 and
he profelTes that himfelf h^A more Delight in
Qod^s Commandments than in"- aU Manner of
Riches And Solomon fayes (almoft in the
Words of thefe Parables) Ha^py is the Mart
that findeth Wifdom, or Religion ; for the
Merchandife of it is better than the Merchan-^
di/e of Silver^, and the Gain thereof than of
fine Gold J Pro v. j i^^&c.
She is more precious than Rubies, and all
the things thou canfl defire are not to be com*
far'*d unto her : Length of Days is in her right
Hand J and in her left Hand Riches and Ho-
nour : her Ways are Ways of Rleafantnef^ and
ail her Paths are Peace.
Such great things as thefe being fpoken of
Rehgion, by thofe that beft knew its Excel-
lency ; and the World being fo very back-
ward in the Behef of their Teftimony, and
fo foolifh as to prefer every little worldly
Good before this ineftimable Treafiire , to
which, all tliat the whole Creation can afford
is not comparable ; and the Confsquence of
this Delufion being fo fataly nolefs than the
eternal Ruin of both Body and Soul : It high-
ly concerns us by due Confideration to redi-
fie our Apprehenfions in this Matter, and no
longer childifhiy doat upon empty Gayes and
Trifles, and negieO: what is of infinite Ex-
cellency, and the raofl: fubflantial Good,
Q % It
84 Pra&ical Difcourfes upon the
It is therefore the Defign of this Difcourfe
upon the Parable above recited, to weigh
the Excellency of ReligioH againft aU that the
M^or/^can afford in the Ballance of Reafon^
that upon a fair Experiment we may fee
which does preponderate, and accordingly be
convinced which of the Two is moft worthy
our Choice : And then, if we ftill retain our
Affedion for the H^orldagsi'mik the Judgment
of our Reajm ia hchaU of Religion', wefhall
likewife be convinc'd that we aQ: more like
l^rutes than MetJy and that we delerve to feel
the Confequences of o\jr unreafonable and
wicked Choice, and tafte no other Happinefs
than what this unfAtisfying empty World can
afford ; and in the next World be for ever
miferable, becaufe we rvculd not be for ever
hAppy when we might.
Fir (I then, let us fee what the Whole that
this W or Id cd.n afford will amount to. All that
is in the World, St. Joh^i tells us, is the Luft
of the Flejh, the Luji of the Eves, and the Pride
of Life, I John 2. 16. i.e. to thefe Three
may be reduc'd the Whole of what is valuable
in the World : And by the Ltijl of the Flejh is
meant Pleafureoi all Sorts ; by the LuJl of the
Eye Riches, great Plenty and Abundance 5 and
by the Pride of Life, Honour, Power and Do-
minion. This is that Trinity which the gene-
rality of Men adore, and impatiently defire
and place their. gresteft Happinefs in the En-
joyment of ^ and of each of thefe Particulars,
wc
Parables of our Bhjfed Saviour. 8 5
we will now enquire what they amount to,
and conlequently what is the fum total of
the World.
And firft, to obferve the Apoftles Method,
we will begin with the Lufis of the F/eJb, or
the Pleafures of the World j and which are
generally /r/2 in Mens Efteem, and for which
they are often content to part with the other
Two. Now thefe may be rank'd in this Or-
der, viz. the Pleafures of Lufi and Unclean-
nefs, of luxurious Eating and, Drinking^ and
of great "^oUtj and Mirth ; all agreeing in the
Charafter of the Lufts of the Flefli, that is,
all highly grateful to theDefires and Appe-
tites of the Body. And in the firfl Place I
obferve this in general of all worldly Pleafures,
that the longer a Man lives to enjoy them, the
more infipid ftill they grow to him ; and that,
not only upon Account of their own empty
Nature^ but by Reafbn of the Decays of our
own Faculties, and confequent Difability to
enjoy them. As old Barzillai faid to David ;
Ca/f I difcern bet wee rt Good and Evil ? &c.
2 Sam, 19. ^5. when he invited him to the
Pleafures of his Court. And what Happinefs
can be expeQ:ed from that which is very un*
fatisfying in its own Nature, and which, were
it not after a few Years we lliali be incapable
of enjoying ? But to be more particular ; As
for the Pleafures of Luff and Vncleanneff^v^h^t'
ever Mens Expe^atio?2s may be of receiving
great SatisfaQion trom them, they can't bur.
G 3 find
86 Pra&ical Difiourfes upn the
find by their Experience, that there is much
of Difappointment in 'enn, and the Pleafure
much greater in Imagination than Uealitj :
They are indeed deceitful Lufts, and often
make Menmifirah/e, even here^ but never hap-
py. -And for the Truth of this (that it may
not b^ look'd upon as a thing only faid, not
proved, and the cinical Conclufion of a frozen
difpirited Student, whofe narrow Courie of
Lite has made him a Stranger to fuch Sort of
Enjoyments, and caus'd him to give a worfe
Character of them than they deferve) I fhall
vouch theTeftimony otSo/omo?T,who fill'd the
Throne of a rich and flourifhing Kingdom,and
was accountable to none but God for Adlions
of this Nature, and his Defires perfeftly with-
out any kun2ane Rcftraint ; and who made it
hisBunnefs to find out what was the greateft
Happineis of A4an in this World>, and \vhai{'
foever hts Eyes dejsr^d he kept not from them ; ke
rvith'htld not hi^ Heart from any Joy ; and who,
amongft other Delights, had great Numbers
of Wtves and Concuhmes, to the Number of
Seven Hundred H^ives that were Prificefjfes^and
Three Hundred Concuhtnes^ i Kin. ii. go. and
thefe the faireft, doubtlefs, that could be met
with : Variety enough, one would think, to
take off all poffibility of loathing and defire of
Change, But now, what fays Solomon after fb
fuli^nd uncontrouPd Enjoyment of thefe carnal
i'leafurcs? Why truly in the very beginning
of his Book of Proverbs ^ Chap. 2. 18, 19. he
tells
Parables of our Blejfed Saviour. 8 j
tells the World, that the Houfe of theStrangey
or Whorifh Woman inclineth unto Deaths and
her Paths unto the Dead : None that go unto
her return again^ neither take they hold of the
Paths of Life. And Prov. 5. j. The Lips of
a ftrange Woman drop as an honey-comb^ and her
Mouth ts fmoother than Oyl ; but her End, or
the End of having to do with her, is bitter as
Wormwoody (harp as a two-edged Sword, Very
frequent are his Inveftives againft this Vice,
and deliver'd with more than ordinary Ear-
nt'ftnefs : And in the 7th Chapter of Eccle-
jiffies (the Book of his Recantations) he pub-
iickly declares, that he finds (as by his own
Experience'), He finds more bitter than Death^
the Woman whofe Heart is Snares and her Hands
as Bandi ; rvhofo pleafeth God jball efeape from
her^ but the Sinner (hall be taken by her. Ver.
26. As if 'twere, a peculiar Providence of
God, to proteft a good Man from falling into
{6 great a Mifchief, and that he fufFers the
wicked to be enfnar'd by it as a levere Pu-
nifhment and geat Expreflion of his Di(flea-'
fure And in the next Verle, Behold, fays the
Preacher, this have I foundy counting one by one
to find out the Afcount^ which yet my Soul (eekm
eth^ but I find not : One Man among a Thoufand
have I foundy bat a Woman among all thofe have
I not found. That is, he did at laft meet with
a Man that anfwer'd his Expectations as a
Friend or faithful Servant : But among all
his Concubinesy not one but who baulk'd and
G 4 dif-
8 8 Pta&ical Difcourfes upon the
difappointed his fond Hopes of Happlnefs
from the Enjoyment of her, and depriv'^dhim
of more Satisfaction than fhe gave him.
And thus we fee, from the Confeflion of
Solomon himfelf, who gratified his cArnd Ap-
petite to the full, and experien.:'d theirtiriofl:
of what Ltisi and Wmtonmfs could afford \
that this fort of Pleafure amounts to no more
than this, Difbonour znd Dift^pointment al-
ways, and not fcldom Difeajes and Death,
Let us now proceed to enquire what the
Pleafures of luxurious Eatings and intemperate
Drinking will amount to. All that it can pre-
tend to is the Gratification of the TaHe and
jPalate : For, as for true Nour/fhntent^ High
Feeding falls far fhort of more ordinary Diet 5
and as for refrefhing and cherifhing the Spi-
rits, a moderate Quantity of Wine is fuificient,
and what is more than that^ ends in a Fit
of Madnefs, and impoverifhes Nature. Now,
the Pleafures of the Palate^ make the bejl of
rhera, are of very jZ/t7r^ Continuance, no
iboner tafted but they vanifh ; and the Sto-
Ijiacl) will not bear a long Repetition of this
Pleafure, and is fooneft clofd and furfeited
tvith^^hat is of the richeHGudt. and Relifli :
And the Inconveniences that attend this (hort-
//V^'and very ./>w/'^>/^t/ Pleafure, are^r^^rand
of very /^;?g Continuance. For, fuppofe a
^Mans, Revenues to" be fo large that he can
bear iliQExpence of Luxury, without weaken-
-ing :his Fortune in the leaft, and fb thstt v;ery
''■■*' ' ' ■'•-•■'•-■• ufu:il
Parables of Our Blejfed Saviour. 89
pfual ill Confequence of itj cannot in this Cafe
be charg'd upon it, yet others full as great
may. As firft, the more a Man indulges his
Palate, the harder he will find it to be pleas'd,
and at length 'twill grow fo troublefomely nice,
that its Difgulh will be more frequent than its
Pieafure; and lb, inftead of procuring a con-
ftant GratifeAtion of the Palate, Luxury is
the ready Way to make a Man dijreli[h almofl:
every thing : Which muit needs make his Life
a continual Ve^/UiOn and Uneafincfs; and a
Plorvman with his coarfe Fare, and no other
Siuce to it hut 2. good Sdftnachy will experience
far greater and more Ujiing Pleafure in e sting
and drifiki?fg, than the greattft Epicure in the
World. And therefore, Luxury is indeed the
wrong Way to procure an intire Gratification
of the Palate, and deftrojs what it ptctends
to create. Another very ill Confequence of
Luxury is, that it mightily weakens and /w-
pairs Health, and makes a Man a living Hop-
pital, full of Difeafes, and very often cuts his
Days off in the Mrdfi, And thus does an
over-Indulgence to the Body cruciate and de-
ftroy it, and by an extravagant Care to pleaje
the Palate, Men bring upon themfelvcs a
Neceflity of taking fuch Medicinal Compofi-
tions, as are abundantly more Naujeous to ic,
than ever the moft artificial Diflies or ricliefi:
Wines ^Ktx^ grateful.
And by this Time we perceive what
Luxurious; Eating and Drinking amounts to ;
truly
90 Pra&ical Difcourfes upon the
truly no more than this, a ^try {hort: imperfeB
Pieafure^ attended with great and durdble ill
Cotijequences y which abundantly out-weigh
the VleAjure, and would do fb were it greater
and more Ufiin^ than it is.
Another Defire of the FIcfh is Mirth and
JoUitjy a thoughtlefs Courfc of Life, fpent
m Recreations, in Laughter, and an Aery
Facetious Way of Converfation ; and this
is very taking with abundance of People,
and he counted the happieft Man that can
fpend his Days in this Manner, and has lit*
tie elfe to do. Well then, fuppofe a Man
fo intirely difengag'd from the Fatigues of
Bufmels, as to have his Time wholly at his
own Difpofal ; fuppofe him to be of a brisk
lively Tamper, and free from all Care and
Trouble, and that he has the Converfation
of fuch as are as fprigbtly as himfelf, fb that
the Day feems too fbort for their Mirth and
Pleafantry, their Paflimes and Recreations :
Suppofe all this, that is, fuppofe a Man to
have all ofthisKindofPleafure that the World
can afford, we fhall find upon a nearer View,
thit there is as great an Jlloy here as in the
Inftances before mentioned.
Solomon^ who was a very competent Judge
in this Matter, and for a confiderable Time
made Jollity his Bufinefs, and tailed as much
of it as 'tis podible for a Man to do ; was fb
much of this Mind, as to pronounce it not
only Vanity^ but Fexation of Sprit, He gave
himfelf
Parahles of our Blejfed Saviour. 9 1
himfelf wholly up to Mirth (as he tells us,
Prov, 2. 1, &c.) and the Pleafures of fVif^e,
with dgreeahk Company ? He planted beautiful
Gardens, Vineyards and Grovel, interwoven
with artificial Streams j to improve the Relifh
of thole his Delights, and as the Crown of
all, he had all Sorts of Mufck attending him,
both Vocal and Inftrumental ; fb that he had
whatever his Heart could defire to make him-
felf happy this Way if this could do it. And
what was the Refult of all this ? Why truly,
a few ferious reflecting Thoughts difcover'd
to him, that j^/i was but Vanity and Vexa-
tion of Spirit, I Jaid of L aughter, it is mady
and of Mirthy what doth it ? And what doth
it indeed ? 'Tis profitable for nothing, and
when excefflve^znd attended too extrav&gantly^
'tis naturally as well as morally an Evil ; It un-
mans and effeminates the Soul, and difpirits
and hebetates th^ Body. The mo{k profufe
Laughter ends in a Sigh^ and Vneafinefs^ and
looks much like Madnefs^ and is a certain In-
dication of FoO), A decent chearfulnefs is com^
mendable upon many Accounts ; but to make
a Trade of Jollity, to be always upon the
Laugh, and fpend th^ that thefe things
affefl: with the greateft Plcafurc..
Now, fuppofe a Man to have all of this-
Nature that the iVorld can help him to ;
fuppofe he hfs Riches enough to anfwer all
thcfc things, to provide all this Splendor and
Magnificence, and to fnpport and maintain it :
What more will it amount to, than, as Sob'
mon exprelTes it, the bsholding of it with mr
Eyes"^. Ecclef 5. ii.
For, as for great Trcaflires of Gold and
Silver, though they may procure many things
to delight the Eye and pleafe the Fancy j yet
the Man that hath 'em remains rtill as Na-
ture made him^ none of the Powers or Facul-
ties either of his Soul or Body receive any
Improvement nor Alteration unlefs it be for
the TPor/e. But Mony will ere£l magnificent
and ftately Buildings, 'twill purshafe rich
Furniture, and all that Art can do to adorn
and beautify them. 'Tis true, it will fb ;
but, will thofe ftately Strudlures prefervc a
Man better from the Injuries of the ^ir and
Weather than more ordinary Houfes? Shall a
Msitijleephetter in d.coJlly than a meaner Bed?
And, will a Fever handle him more gently
that lies within Curtains of J^elvet, and has
his Chamber adorn'd in the moft coitly Man*
ner, that one that is contented with a cleanly
Meannefs ? If not, ftill 'tis the Eye that re*
ceives all the P/^4/«rf.
As
Parables of our Bleffed Saviour. 9 5
As for the fplendid Equipage of the Men of
great PoUeflions, a Croud of Attendants fol-
lowing them, in gay Liveries, glittering
Coaches, and the like ; this may pleale the
Eye too ; but what more does it effeft ? 'Tis
but Two or Three ofthofe Attendants that
can h^ jerviceabky the reft are own'd to be
fcr State only, and are kept for little elfe than
to eat and drink and be troubleibme ; and
the Experience of all Men will tell us, that
he is the happi^ft Man that ftands in need
of the femfi Servants, and retains no more
than he ftands in need of. As for fine Coaches
and glorious Apparel, if Gold upon a Coach,
and cofilj Trappings Would make a Journey
more fefe and eafie, and if rich Cloths would
keep one Warmer or laft longer^ or be lefs
trotiblefome th^n a more ordinary Habit, there
might be fbmething faid for tbem : But, fince
there is nothing of this in them, nay, rather
they are /e/} ferviceable to the Ends they were
at firft defign'd for, and that over-Nicenefs
and Curiofity in Dre/s or any thing elfe is
the Occafion of much Difiurbance and Vnea-
finefs : Ttie beholding thefe gay things with
the Eje, is all that is confiderable in them.
And, what does the beholding of all thefc
fplendid Sights amount to ? Is there any
through and lafiing Plealure in it, any thing
that will make a Man happy ^ or {q much as
promote his Happinefs ? Why truly, Solomon^
who experienc'd all of this Nature to th^ fully
gives
96 PraSical Dijcourjes upott the ^H
gives us this Account of it ; He that loveth
Silver fhail not be fatisfied with Silver j nor he
that loveth Abundame with I»creafey Eccl. 2. 4,
1 1. When Goods are increafed they are increAf*
ed that eat them^ and what Good is there to the
Owners thereof^ faving the beholding of them
with their Ejes ? Eccl. 5. 10. A Pleafure very
empty and unfatisfying {for the Eye is not fa'
tisfied with feeing ) and which their meaneft
Servant may have as v/ell as they.
Content is leafl: of ail in the Breafts of Per-
fbns of the higheft Rank ; he that has much
would ftill have more, afid is in frequent Fears
of /(?/?/j'^ what he has J for Riches are known
to be very uncertain^ and unaccountably take
to tliemfelves Wings and fly away : and to be
in fear of lofing Riches, and yet dijfatisfied in
the Poffefflon of them^ carries much more of
Vneafinefs with it, than the beholding of them
with ones Ej^ei does oi Pleafure ; and a Stran-
feror a Servant may take not only as wn/r/j',
ut ««?rf Plea lure in the Sight, that has none
of the inward Difcontent, than the Proprietor
and Mafter that hath. So true is that of the
Apoftle, The^ that will be rich fall into Tempt a^
tion and a Snare^ a^id fierce themfelves through
with divers Sorrows; i. Tim. 6. 9, 10. and
Cimtentment with only Food and Raiment is
a much< greater Happinefs. Tofbvery little
in- reality does arife the Second thing, in which
confifts the Happinefs of the i^^r/^, the Gra-
ttilicationof the i#^^^^/^^^ E)es\ even to no-
thing
Parables of our Blejfed Saviour. 9 y
nothing but Diffatisfdtion and Difquiet, Vd-
nity AndVex^ion of Sfifit,
Come we now to examine the third ?sLn
of this World's Treafure, the Pride of Life^
or. Honour, Power and DomiMon, And very
fitly is this ftil'd the Pride of Life^ it being
the Aim of moft men to h^ great, to command
and govern^ and to have much of Honour and
Refpecl paid to them , and in this they pride
themfelves more than in any other Worldly
Good that they poflefs. But what is there in
all this that a Man can juftly value at fb high
a Rate ? Sappofe a Man to be Monarch of the
whole Worldy and to be without Controul
from any one on Earth, and to give I^ws
to every Man befides ; fuppofe many inferi-
our Princes tributary to him, and that he is
honoured like a Mortal God ; fuppofe all this,
yet, however glorious it may appear at a dt-
Jia/tce^ we fhall find, upon a clofer InfpeQion
that this likewife is Vanttj/ and Vexation of
Spirit*
For, as for even an univerfal'Dommion^ un-
Jefs the Subjeds were as willing to obey, as
the Monarch is defirous xo govern, zCatholick
Crown would fitasuneafie, nay, wore fo, than
that of lefTer Princes. The Jurther a Man*s
Dominion extends, the more DifHcultieb in
Government will occur , the more ambitious
and difcontented Spirits will there be to tame
and keep in order ; the more fecret Confpira-
ciesand Underminings of Men agi^ricvM and
PraBkal DifcGurJes upon the
^tfoblig^d, and that are as defirous of Govern-
ment as he that fits in the Throne can be :
And which, will often break out to fhakeand
difcornpofe, if not to overturn the prefent B-
flrablifhment.And the more extenfive a Princes
Dominions are, the more muft there be em-
ploy'd in the Government of them, andthofe,
Men of different Interefts and Inclinations,
jW(7»/ of one another, 2itidi envious at the»S«»
/>rf«/e,and more ready to carve for themfelves
and advance their own Families, than finccre-
ly to endeavour the Profperity of their Mafter.
This is found very true, and the Occafion of
much Trouble and Difquiet, to ^^rinces that
have Affairs moreintheir^?i^« F/>jy than this
univerjal Monarch can be fuppofed to have ;
and therefore much more dangeroufly muft
//^ fit tlian //'?>', and receive much more D//^
quietude :xnd Trouble if he takes Notice of the
Motion of his great Orb ; and if he docs not^
where is the Pleafure of governing ?
So that the moil: ample Dominion is thickeft
fct with Thorns and Briars while enjoyed,and
in continual Danger of a Ruin ; which muft
perplex him that is fenfihle of it, with Nura^
berlefs Fears and Jealoufies , and anxious
Thoughts how to fecure his Throne ; And
he that is carelefs and unjenftble^ and leaves
the Fatigues of Government to others, and
fpends his Days in nothing but Eafe and Lux-
ury ; is an Emperor in Title only, and may
loon, for any thing he knows, be not lb much
as
Parables of our Blejfed Saviour, 99
as that. The one leads a liJfeoff^a?7ity, the
other of Vexation of Spirit.
That 'tis eafier to obey than to govern^ is an
ufual and very true Saying ; and would be
lb, were Thrones not near lb jlippry as they
are ; and I am fure 'tis very much happier
for a Man never to have had fuch Height of
Power and Dominion, than ever to fee him-
felf thrown down and laid in the Duft. The
very Danger of fb great a Fall, is enough to
fill ones Breaft with great Diforder, fb great
as that all the Gauderies of Grandeur fball lolc
their Tafte, and become mfiptd to him, and
actually to fall {jls many glorious Princes have
already donej is the greateft Mifery that can
be experienc'd upon Earth.
. The fhortis. Empire and Dominion, fancy
it how great foever, is at heft very troMefame
and difcfuieting ; and fo uncertain, as that it
net feldom ends in the very Depth of Rui^,
And as for the Honour that goes along with
it, glorioMsTittesJow Oheijance^ and the like ;
all of this Nature is fo perfectly empty^ and
utterly ineffe8:ive of any thing that's truly
good and Propahie to a Man, that 'tis of ail
things the moft defpicthle and of leafl: Regard :
And though 'tis fit Inferiours fhould pay it
where 'tis due, yet unlefs an inward Venera-
tion of the ikf/W, attends that outward Re-
fped of the Body, a great Man isfo far from
being honoured by it, that 'tis the greateft
Mockery and Ahufi that can be. And becaufe
H 2 no
ICO PratVtcal Difcourfes upon the
no great Man can tell whether he is inwArdly
reverenced or no, neither can force any Man
fb to honour him againft his Will ; 'tis^a very
great Weaknels for him to fet any great Va-
lue upon outward Refpe£l, which for ought
he knows, nay, in all Jikelyhood may be, an
Affront rather than an Honour to him. And
this is what Honour^ P(?2i'frand Dominion 2l-
mount to»
Having thus given in an ImpartialAccount,
and that confirmed by the experience of Solo'-
mdfiy whoenjoy'ditalltothei^^i?, of the Sum
Totaloi what this World C2in afford, that can
pretend to be of any Worth and Efteem ; by
examining the Three Particulars in which is
contained all that is valuable in it ; namely,'
the Luft of the Flefb^ the Luft of the Eye^ and
the Pride of Life : Let us now weigh Religion
againft it, and fee which does preponderate^
which is the moft weighty and fubjiantial Good,
and confequently, whether the Merchant in
the Parable did w//^// or no, in felling all that
he had that he might purchafe thii' Pearl, and
be Mafler of this Treafure ? And we (hall con-
sider Religion in a two-fold Refpe8,with Re-
lation to thfs W orld as well as the other.
And firil, as for the Value of Religion with
Relation to this World: what is of greater
Efteem than Peace &nd^ietMefs^ Contentment
and Satisfadlion of Af/W, a Long and Healthy
Life here, and a comfortable expectation of a
much better endlejs Life in the Regions of
Glory ?
Parables of our Bhjfed Saviour, i o i
Glory ? And all this, Religion is the only fure
Way to attain.
What the World it felf affords we have
feen cannot make us happy in it ; its Riches,
and Pleafures, and Honours, and Power, and
Dominion are empty and uniatisfying ; and
indeed, the Parent of nothing but Vexition of
Spirit : And therefore I fhall wave the Enqui-
ry how far Religion is conducive to thefe
things; though it might be made apparent,
that this is the fureft Way even to become
rich^ to live FlesfAntly, and with Honour and
Refpe^ : and as for Dominion, to govern a
Mans felfy which Rehgion only teaches, is
more than to govern the World.
Now, as to Peace and Quietnefs, which are
Bleffings of the firft Magnitude, and indeed
give a Relifh to every thing elfe ; for without
them neither Riclies, nor Honour, nor even
Health and Life it felf fits eafie : That Reli-
gion is the only fure Way to procure thefe
great Bleffings, and that both in Private and
in PMck, Abroad with others, and at Home
in a Mans own Breaft-, will fbon be evident.
As for Peace and Quietnefs in our Inrer-
courfe with others. Religion does manifeftiy
tend to procure thatjUpon thefe two Accounts.
1. Becaufe it forbids the f?^^r/;7g any Injuries.
2. Becaufe it forbids retur/ung any. Now
that which embroils the World, and is the
Occafion of all Contention, being the dou?g
and Retaliattng Harms and ill Turns, and
H 3 Religion
105 Pra&kal Difeourfes upn the
Religion fo ftriiEtly commanding us to love
our Neighbours as our lelves, to do to others
nothing but what in like Circumftances we
would be wiUing to receive /row others ; and
to forgive if any have done injurioufly by us,
as we hope to be forgiven by God at the Day
of Judgment: 'Tis plain that were our holy
Religion fincerely embrac'd, and had its due
Influence upon the Minds of Men, the World
might (in the Literal Senfe of the Words)
beat their Swords into Fiough-Shares^ and their
Spears into Pruning Ho&ksy and need not learn
War any more ; nothing would then hurt in
God^s Holy Mountain : And the World would
be what God at firft defign'd it ; a Paradice
of Happinefsyand Mankind a Family of Love.
And as for Peace and Quiet at Homey in a
Mans own Breaft, and without which all o-
tlier Peace would lofe its Relifb, Religion is
the only Way to attain that Bleffing. For as
long as there is fuch a thing as Confcience
(which there will be as long as a Man is in
any Poffibility of Salvation;it will do itsOfiicc
freely and impartially, and lafli the Soul that
f^ns, as often as it fins, and fill it full of Hor-
ror and Confufion and dreadful Apprehenfions
of the juft Vengeance of God at the Day of
Retribution. There is no Peace, faith my God,
to the wicked ; ^ut their Souls are Itke the troubled
Sea which cannot reff^ and whofe Waters cafi. up
Mire and Dirt. But a good Mans Breaft is
quiet and lerene, full of the Joys of Innocence,
and
F arables of our Blejfed Saviour. 105
and the Applaufes of a Confcience *void ofOf^
fence both towards God and Man.
And as Peace and Quietnefs, lb Comentment
2ind Satisfaction oiMxndi, is the natural Pro^
duft of Religion, and of that only.
Without Contentment ofMind, ko Conditi-
on how good focver in its (elf, is pleafing, and
rvtth it, every Condition is. For Happinefs
confifts in the Proportion of the Obje^ to the
Defire, and he that has the whoU of what this
World can afford, if hedefiresftillwArd it in the prcfepce
pf God. What is our.greateft Jntereft therefore
let us before all tlilngs purfuc, and where our
' Tre afire iSy there let our Hearts be a/fo.
I 4 The
^.
^ Iio Pra&ical Difiourfes t/fon the
The PRAYER.
I.
OMerciful Jefu ! Who haj? prepared for us
& Treafure in HeAven^ and taught. us the
Way to attain it, and warned us of the Emptine/s
of this World^s Goody that m may not be aUurd
by its Temptations to leave theWay to Life\enable
me lintreat thee fo Jiedfajily to at tend thy Divine
JnThu^ionSy that I may rnore and more daily
take off my Love from that which does noty cannot
' fatisfyy and is indeed but Vanity and Fixation
of Spirit y and fx it upon that mhifh is above all
things valuable : That fOf I may, be convinced ■ iy
i happy Experience^ phat true Pie afure^ and Frfe-
dom, (ind Happinefsy is only to be met rvith in
]thy Service \,md.ih at I am, fo little defign'dfor
the^Delightsof the World and of Senfiy (hat the
y longer I live to prove them^ the lefs capable TfhaB
be of their' Enjoyment. may th^t P^^ce and
Tranquility mihin^.my oyp)i Brekjl, that ^uiet
with othersy that Health afid Length of Days
which i? in the Left Hand of Religton, and the
durable Richss and true flonour that is in her
; Right f and that chearing Expefiation of Heaven
* wh^n this frail T/fbernacle fljatl be difjolv^d ; may
this which is the natural Offfpring of true Piety
leave fo lovely an Idea of it upon my Soul, that I
may value it as indeed the great efi Treafure^ and
d Pearl of inestimable Price \ And may 1 be fo
Wijty as where my Treafure isy there to fx my
Parables of our Blejfed Saviour, i a I
Defires, dftd thitherto direct my Ende^vours^And
part tvith ever) thing that is my Hi ff draff ce in the
AeqaifitioH of it ! And ^nce this 'Pearl is not
caft before Srvine^ and this Treafure mufi be di'
ligently fought for t*re it be found: Do thou fo
fur if) and refine my Affe^ionSy that 1 may 4-
bove all things, hunger and thirfi after Righte-
oufnefs, and fearch for this faving Wifdom as
for htd Treafure ; and may thy blejfed Spirit^
which leadeth into all Truth, jo guide and direif
me in my Search, that feeking I may find, And ha*
'ving found, never more ^art with that inejlima-
hie Jewel, though for the Gain of the i9hole
World, but rather fell ally even Life it felf to
fecure my Pojfeffion of it. And this Wtfdom I
earnejlly beg of thee Lord, who art the Giver
of every good and prfeB Gift through the Merits
ofjefas thy beloved Son, our only Saviour.Am^n.
PARABLE
Ill Pr apical Difcourjes upon ^ht
■J. ■ «' ■ -
PARABLE IV.
Of a Merciful King, and his Un-
merciful Servant.
Matth. xviij, 2^, 24, 25, 2^, 27, 2 1, 29,
?o> ?i. 52> n> 34, 55-
T/^f KJngdom of Heaven is likened unto 4 cer-
tain K/f^S> ^^^^^ rvould take Account of his
Servants,
Jtnd when he hgd begun to reckon^ove was brought
\ unto him which owed him Ten Thoufand Ta*
lents.
But forafmuch as he had not to pajj his Lord
commanded him to be fold^ and his Wife and
Children, and all that he had, and Payment
to be made.
The Servant therefore fell down and rvor/bipped
him, faying. Lord have Patience with me and
I will pay thee all.
Then the Lord of that Servant was moved with
Compaffiony and loo fed him, and forgave him
the -Debt: -
But the fame Servant went out, and found one
of his Fellow Servants which ought him anHun^
dred
Parables of our Blejfed Saviour. 115
dred Fence : And he laid hands on him and
took him hy the Throat, faying^ fay me that
thou orveft.
And his Fellorv Servant fell down at his Feet^
Jayingy have Patience with me and I mSpaj
thee aU.
And he would not ; hut went and cafl him into
Pri/ony till he Jbould pay the Debt.
So when his Fellow Servants faw what was done,
■ they were very forry^ and came and told unto
their Lord all that was done.
Then his Lordy after that he had called him^
faid unto himy thou wicked Servant, I for-
gave thee all that Debt becaufe thou defi"
redjl me :
Shouldft not thou alfo have Compaffion of thy
Fellow'Servanty even as I had Pity on thee ?
And his Lord was wroth, and delivered him to
the Tormentors, till he fhould pay all that was
due unto him.
So likewife (hall my Heavenly Father do aljo unto
you, if ye from your Hearts forgive not every
one his Brother their Trgfpaffes,
THis Parable was fpoken apon St. Peterh
asking our Lord, how often (hall my
Brother Sin againft me and I forgive him ? Till
Seven Times ^ Yer. 21. To which Qu^eftion
thecompaflionate Jefus firfl: anfwers direcily,
1 fay not unto thee till Seven Times, hut till 6>-
venty Times Seven ; ver. 22. And then ilhf-
f rates that his Anfvver, and ihews how great
an
1^4- Pra&kal Difiourjes upon the
an OhligAtion we have to forgive Injuries^ and
flow fad will be our Pumfbment if we do not,
in the Parable above written. In which Pa-
rable, there are two things in general to be
confidered.
Fir ft. The merciful Example of Gods deal-
ing with usmilerable Sinners, who lay under
a vaft Debt to his Juftice ; exprels'd by a
King's taking account of his Servants, &c.
and forgiving, &c.
Secondly, His great Difpieafure againft thofc
that will not imiute that his companionate
Example, in forgiving fuch as have been w-
jurioHi to then% exprefs'd by the Kings being
wroth with his unmerciful Servant, who,
though he receiv'd fb much Kindnefs himfelf,
would fhew none to his Fellow Servant who
owed him a Trifle in Comparilbn ; but, with-
out the leaft Compaflion, threw him into
Prifbntill hefhouldpay it ; upon which his
Lord delivered him over to the Tormentor Sy till
ke fbould p^y dl thxt was due unto him.
Under the frfi General, there are three
Particulars to be coniidered.
f/r/, the Greatuefs of the Debt which by
Sin we have contrafted to the Divine Juftice,
exprelTed by Ten Thoufand Talents,
Secondly^ the Impoffibility ofo«rever clear-
ing thisDebt,and the fadConfcquence of it ftill
fhould have remain'd upon Account, exprefs'd
here by the King's Debtor having nothing to
pay, and the King's commanding that therefore
ht
Parables of our Blejfed Saviour. 115
he jbould be foldy and his Wife, aud Children^
and all that he had, that fb Payment might be
made.
Thirdly, The wondrous Compaffion of our
good God, in pitying our raiferable Condi-
tion ; and forgiving us all our Debt ; expreC- .
led by that King's being mov'd with Com-
paffion at the deplorable Condition of his in-
fblvent Servant, and loafing him and forgiving
him the Debt.
Under the fecond General there are likewife
three Particulars to be confider'd.
Firli, What it is to forgive one another
as God for Chrift's fake hath forgiven us, and
the great Obligation we have to imitate this
Example of our merciful God.
Secondly, Our great Bafene/if we do not j
and,
Thirdly, The miferable Confequence that
will attend that Bafenefs, we fhall provoke
God to recall his Pardon to m, and be delivered
over to the Tormentors till we fifall pay aS that
is due unto him.
The firft General to be confider'd in this
Parable, is God's Example in dealing with us
miierablc Sinners, who lay under a vaft Debt
to his ^ujlice ; exprefs'd by a Kjng^s taking
Account of his Servants, and freely forgiving
one that was deeply indebted to him. And the
firft Particular to be confider'd under it, is^
the Greatnefs of the Debt, which by Sin we
have contracted to the Divine Jufiice.
By
126 Pra&ical Difaurfes upon the
By coatraQing a Debt to the Divine Ju-
ftice is meant the having vioUted the juft and
holy Lxrvs of God, and thereby becoming ob-
noxiom to his ]ufi Anger y unlels we fatisfie his
Juftice (brae other Way. As a convi^ Cri-
minal, we (ay, has not fatisfedy or is indebted
to the LAWy till he has fuffer'd the Funi(bment
for his Crime which the Law thinks fit to
inflict ; or elle finds Favour and has it remit-
ted him.
As for the Greatnef of the Debt which
Mankind by his Sin has thus contraQ:ed to
the Divine Juftice, 'tis exprefs'd in this Para-
ble by tef$ thoufand Talents ; which, accord-
ing to our Way of Reckoning, is above a
Million of Pounds, AvaftSumthis, but yet
far fhort of what we owe to the Juftice of God
by Realbn of our Iniquities ; which are, not
only Millions f but innumerable, even as the Stars
in Heaven, and the $nnd upon the Sea /bore :
Nor are they only numberlefi, but very great ;
not only many Thou fan as, but many thoufands
of Talents, Every Sin, as 't\s a wilful Viola-
tion of the Laws of God, has Weight enough
{^if Qod fljould be extreme to mark what is done
amifs^ to fink a Soul into eternal Ruin : And
the Reafbn is becaufe God'*s is the highefi Au»
thority, and his La-ais moft ]ui\ and ec^ual, and
we have an infinite Obligation to obey him,
both as his Creatures and Dependents, who
live by his Favour and Bounty, and have re-
ceived numberlefs and ineftiraable Bleflings
ti:omi
r*
Piwables of our Blejfed Saviour. 12J
from him ; and likewife as rational Creatures^
that we may perfeB our otpn Nature, by the
PraQipe of thofe Virtues which will conform
us to the Image and Likeocfsof G^ii' hirafelf.
And* therefore, Sin being an Oppopion to the
hi^heft Authority, a Violation of the kfi Laws,
a Breaking through the iiriBeft Bohdsj thoie
o^Submiffion to the Author ofourB^//?^, and
of Gratitude to the Giver of 4// the Bleffings we
enjoy ; and likewife of Self Love and Prefer-
vation, in rejeding the Means of advancing
our own Nature to the Similitude and Enjoj-
ment of God, which is our chief Happinefs : Stf^
being aU this, muft needs be exceeding finfuly
and indeed the greatefi Evil, and in no cafe
eligible. And therefore, the oftner 'tis re^
peatedy and the more of Choice there, is in the
CommifTion of it, and the more heinous the
Inftances of it are, and the greater Obligations
Men are under by Reafon of God's Bounty
and Goodnefs to them (whether as to natural
or fpiritual Endowments) to firve and obey
him; the higher, proportionably rifes the
Guilt of Sin, And he that /;?/? and wilfully
commits great Impieties, notwithftanding /»-
fnite Obligation f to the contrary (which wi/
and is the Cafe of every Sinner) is indebted to
God's Juftice, not only Ten Thoafand Talents;
but Ten Thoufand Millions of Talents ; /. e,
his Debt is infinite^ and unlefs foqie Miracle
of Mercy intervene, the divine Jilf^ice cannot
be fatisfied but by his undergoing an infinite
Punifb'
I a8 Pra3ical Dijcourfis upon the
Funipjment. And all the World muft acknow-
ledge lijujf, that Sin being the greateft po/Ji-
ble £x;/7, fhould be repay'd with the greateft
Po0ley that is. Eternal PHnijhment.
So vuft a Debt then, lying upon all Man-
kind by reafba of their Sins ; it is moil true
in the
Second VhcQy That 'twas utterly impoffible
for them oi themfelves ever to tlear this debt,
and make Satisfaftion to the Divine Juftice ;
and the fad Confequence, fhould it have ftili
remain'd upon Account y would have been no
lefs than eternal Mtfery. Which is reprefented
very lively in theParablejby the King'sDebtor
having nothing to fay, and the King thereupon
commanding that he fhould befold^and his Wife y
And Children, and ail that he had, and Payment
made, 2. Kings 4. i. According to the Cuftom
of the Jews in (b ufing Debtors that were not
able to pay.
'Tis utterly impoffible for Mankind of
themfelves ever to have paid this vaft Debt,
becaufe every individual meer Man is deeply
engag'd and always will be fo in the lame Ac-
count ; fb deeply, that he can never clear
himfelf^ much lefs make Satisfadion for o-
thers : Nor is there any thing valuable enough
in all the Treafures of Nature to buy off this
Sentence, j«y?, though /4^, The Soul that fin-
eth/ball Dye, Wherewith jball I come before the
Lord, fays the Prophet Micah, when he had a
Controverlie with the People for their Sins,
and
Parables of our Blejfed Sa'viour. 129
and wherewith jhdll I boiv tny jtlf before the
high God ? Shall I come before him ivith Bur^t
Offer i'figf, with Calves of a Tear old ; will the
Lord be f leafed with Thoufands of Rar?2S or
Ten Thoufands of Rivers of Oil? Shall I give
my Firfi'borrt for my Iranfgrejfion^ the Fruit
of my Body for the Sift of my Soul ? Mi'call
6. 6. As if he had faid, what's all this to him
that is the Creator of every thing, the Lord
and great Proprietor ofallalready ', and whole
Glory and Happinefs is infinitely above even
our mofl: exalted Thoughts and Concepti-
ons ? He that is an Idcot that does not confefs
that ail the Pviches of the Univerle are utterly
infufRcient, as the Plalraift expreiles it^ to
redeem the forfeited Souls of Mankind^ fo that
that mufl he let alone for ever '. All therefore
that is in Man to give being, fkr from fcilici-
ent to commute for the PuniOimcnt his Sins
have deferved ; God's Juftice muft be fatisfied
by his undergoing that Punifliment ; that isj
eternal Death ; tor e\-er dftng yet never deady
exirermh miierable and/trr ever fb. A Punifh-
ment fb inexpreffibly great, that Annihtlation.
is much to beprefer'd before it ; for who can
dwell with everlafiing Burnings I Who can
bear an eternal Bantjbmsnt fi om the fipreme
Good, and Confinement to the du-e Abodes of
the Devil and his Angels, thole raercilefs Exe-
curioners of the Divine f ufiice, who' will ex-
ad the Pains we are to fuffcr with the utmoft
Cruelty ! Who can bear the G/^^s?/?;'^; of chat
K never
1 ^o PmSical Difcourfes upon the
neverdying Worm, Remorfe of Confcience,
for forfeit i?7g fuch infinite Happhefs , and
•plunging our felves headlong in fuch a bottom-
lefs Mijery^ and that for the Sake of what was
2\w^yS'empy and nnfaiisfyirjg^ even when we
did enjoy it ! And who can bear the Horrors
of D^Z/j^/V of ever feeing an £W of fuch Tor-
ments as thefe, which yet might have been
intirely avoided if we would / Thh is tfsdeed
an unconceivably miferahle Condition, and all
Men that ever lived muR have been involv'd
in it, kad not the H^ifdom and the Goodmfs of
God found out a means both to fatisfiehis
'Juflice, and at the fame Time to be merciful
to his miferable Creatures : To forgive the
Debt to thofe that had nothing to pay, and
yet to have full Satisfaliwn made him for it.
'Tis what could never have enter'd into the
Heart ofMa» to conceive ; 'tis the great My-
i\ery of Divine Love, which even the Angels
defire to look into, and *tis that which is and
fhall be the Subjed of Eternal Hallelujah's in
Heaven..
Thirdly therefore, let us confider the won-
drous CompAffion of our good God, in pitying
our fadly deplorable Condition, and forgiving
us all that Debt which we could never have
/'.a/V, though we had/^/tfr?^ the Pains of Hell,
for thoje Ibali never have an E»d\ and this is
exprefs'd in the Parable by the King's being
mov'd with Compadion at the miferable Con-
dition of his injolvent Servant, and loofing him
and forgiving him the Debt. The
Parables of our Blejfed Saviour, 1 5 I
The King in the Parable was very merci-
ful, who, upon the humble Entreaty of his
poor Servant, and his Promife if he would
have Patience with him at length to pay himall^
was moved to Compaflion and forgave him :
But God is infinitely more merciful in compaf-
fionating our Condition, and forgiving our
great Debt, as will appear from the following
Confiderations.
For firft, Our Debt is infinitely greater.
Ten Thoufand Talents, in Comparifbn of
the numherlefs Number of the heinous Sins of
Mankind, are but as the Sand of an Hour-
GUfs, compar'd with that of th^Sed-Shore \
and one wilful Violation of our Obedience to
God, is a far rvei^htier Debt to the Divine
Jufiice, than Millions of Talents would be
from one Mortal to another. And the Reafon
is plain, becaufe the disfatjofi between God and
Man is infinite ; and for a Beggar to fpurn at
a Pri/icey is certainly a Crime of much higher
A ggravation, than to do the like to one of his
own ragged Gang. r
All that is culpable (as was faidj is met to-
gether in a wilful Stn ; and therefore infinite
and amazingly great muft be the Guilt of all
Mankind; who have heap'd up Tranfgreilions
without Number; and have no way left of
paying this great Debt, but by futfering with-
out End the Pains of Hell And fuch a dread •
fal Punifhment as this, being annexM to Sin
by him who is infinitely ^W ^.ndjafi ; is Ar^
K 2 gument
I T 2 PraHual Difcourfes upon the
gumcnt fufficient, that there is no Debt com-
parable to that which a guilty Sinner owes to
the Jiiftice of God. And therefore, when
God gives Merey, ib great an Exaltation as to
forgive fo vaft a Debt as this ; 'tis CompafTion
impoiBble to be paralleled.
Secondly, God's CompafTion in* forgiving
us is infinitely greater than that good King's
in the Parable, becaufe we lefs deferve God's
Favour than that poor Servant did his Lord's.
kie ac k f7o IV kdg^d his Debt, and W3.S griev'^d for
his not being able to diicharge it and humbly
fahmtted himfelf to his offended Lord ; but
'tis quite otherwife with us, m add Ohftinacjf
znd Prids to our long Score, are ftilJ in aftual
Rebellion againft God, and duly more and
more provoke him by ^fiv Impieties : FTif make
what hafie we can, as the Prophet exprefles it,
to /f// up the Meafure of our Fathers Iniquities
andour^fv;;, rather than by Reptntance 2Lnd
better Life, to leffen the great Account that is
againft us.
And this is to enfla'me God's Anger rather
than to move his Ct'w/'^j^i?/?, and does indeed
deferve quickVengeAnce VdXhtxxhd^nForgiveTsefs,
And yer, fb boundlcls an Ocean is the Di-
njimGoodr.eJs, even in this rebellious State Gad
piciGS his poor unhappy Creatures, a;7d is full
ofCompiilfion^ lofig - jufferi^g^ and of great kind-
juejs, and repent et'h him of the Evi/', and when
wc delcrve nothing but the Jeverefi Punifh-
menr, tliinketh upon Mercf and fo-^givemjs ;
-^r. and
Parables of our Blejjed Saviour, i ^ g
and propofes very eafie Conditions of Recon^
ciiiation and Readmittance to his Favour, and
even courts u,; to accv?pt: them : Vurrt ye^ turn
je, from your evil wayj, for why will je dje
Houje of JJrael !
Now for the great and infinitely h:jppy God,
to treat fiicl: bardpted Rebels at (6 tender and
compaflionate a rate ; to be (b ready to forgive
tho£e who not at all deferveii^ but rather the
uxmo^'Efi^vt^^ftso^ his Vengeance ; is^doubt-
\Q[!i a Mercy infinite and beyond Comparifbn.
Thirdly, The poor Debtor in the Parable
humbly hefought his Lord's Pity and Forbear-
ance, he fell down on his Face and worfhipped
him, and by that his humble Behaviour and
earmfl IntreAty, inclin'd his Lord- to commifc-
rate his fad Condition. But inftead of this,
m are not fo little fenfible of, or afflided with
any thing, as that great Debt we owe to the
Divine Juftice. So far from pafTionately beg -
^;>ir^ for our Pardon, that we fpend but very
few Thoughts about it, and mojl of us are very
littky and Tome not at all apprehe/^five of the
>J'ced we have of being again receiv'd into
God's Favour, and the fad Confequeiice if
we are not : And are far more fcllicitous about
promoting fome petiy Intereft in thu vVorld,
than about the Pardo/t of our Stns^ whicii is
the One Thing neceffary in Order to our F
fcape from Hell.
And this is ib great a flighting and ufjaer-
valuing God's Forgivcncfs, cxprell'js lb iii'acli
154- Pra&ical Difcourfes upon the
indiffere/fcj whether he does it or no ; that one
would think ic fhould be enough to provoke
God to rejolve their Defiruciion, and fvvear in
his Wrach that they fhall never enter into his
ReA.
And yet, fb vvondroufly compaffionate is
our good God, uk fought to, undefired^ he of
his own meer Tendemefs, intirely forgave the
faft Offences of his thoughtlefs Creatures, and
for the Future ftill promis'd Forgivenefs tofiich
as fhould offend anew, upon this only eafie
Condition, that tliey fhould no more wilfully
break his holy Laws, and immediately recent
when through Surprize or Inadvertency or the
Force o^Tempution they (bould do amifs.And
to be thus merciful notwithflanding fb much
Provocation to the contrary, is CompafTion
that has no Parallel.
Fourthly, God's. Goodnefs in pitying and
forgiving Smnerf^ is infinitely greater than
that of the King in the Parable in forgiving his
poor Debtor ; becaufc the Mifery Mankind is
delivered from by this Mercy of God^ is infi-
nitely greAter, than that which the poor wretch
in the Gof^el efcav^d by the Compaflion of his
Lord,
//i^ Punifl^ment, had his Lord dealt r/go-
roufly with him, would have been, that he
fhould be fold, and his Wife, and Children,
and all that he had, that fb, in fbme Meafure
at ieafl Payrnent might be made ; and the
Mtr^oii that this could amount to was Poverty
and
Parables of our Blejfed Saviour, 155
and Slavery, both o^ himfelf zv\6 all his Family,
all the Days of his Life : Which though in-
deed a very /i^ Condition, and fuch as no Sub-
miffion could be too great, no Entreaties too
earneft to avoid) yef certainly, comes inti*
nitely fhort of thefe f^^r^^/Miferiesin the Re-
gions of Darknefs, and in the Society of the
Devil and his Angels, which would have been
the Portion of the whole Race of Mankind^ had
not God's merciful Forgivenefs prevented it,
and given us better Hopes.
Now the greater the Neceffity^ the greater
the Charity that relieves it ; the greater and
more general the Danger^ the more valuable
the Refcue ; the more extream the Milery, and
the greater the Number of thofe that were
condemn'd to fuffer it, the greater the Com-
pafTion that relents and delivers from it. It
being therefore abfblutely neceffury that God
Ihould pardo/i Sinners, that they might efcape
thePuniflimentdue toSin (for they had no-
thing to pay) and the Danger of thofe Punifli*
ments being, imminent^ the Meafure of Mens
Iniquities rifing to h great a Height ; and the
Mifery that would have involved all Man kind
had God's Vengeance had its free Courfe, and
Sin its due Reward, being no lefs than that of
Hell, and that forever too : That Compaflion
of God that inclined him to forgive fo many
wretched Debtors as the whole Race ofMankindy
and prevented fuch otherwife unavoidable, end-
(efs and umonceivahle Mtfery ; was certainly
K 4 inpiiif,
1^6 Pra&ical Difcoiirfes ufon the
infinite Compa/JioHy wonderfully great and be-
yond Ccmparifbn.
Fifthly, The Confeque?jce of God's lorgiv-
ing Sinners is infinitely /;^/>^/>r than that of the
Forgivenefii of the poor Debtor in the Parable,
He, after his Lord's. loofing and forgiving
him, was out of Fear indeed of that fad Mif-
fortune which otherwife muft have fal'n upon
him ; he enjoy'd his Liberty, and that of his
Wife and Children, and continued ftill in Fof-
fciTionofwhathe had, 'till he forfeited all a-
gain by his Cruelty to his Fellow Servant,
which was no mean Comfort ; but then this
was all : We read of no new Favours confer'd
upon him, or that he was entriifted with any
inoreof his Lord's Revenue, or the like.
But now, the co(npaffionate God^ has to
Forgivenefs of Sinners, added innumerable and
ineflimable Favours ; dignifi'd them with the
Title of his Sons^ communicated to them frefh
AlTiftances of his bleiled Spirit to help and
guide them in the VVay to Happincfs; and
promilcd thc-m Crowns of eternal Glory, and
. ev'erlafl:ipg Inheritances in Heaven, and an in-
timate Vilion and Enjoyment o^hiwfelf (who
is the Center of Felicity) provided they con-
tinue finccrcly obedient to him for the Time
to come. There is no Happinefs which a ra-
tional Creature is capable of, but God, in his
infinite Mercy freely and bountifully confers
Upon Mankind, now that his Companions
have reconciled rhem to him ; and in the
* ' - ' -■' Words
Parables of our Blejfed Saviour. 157
Words of St. Paul J He gives us richly all things
to enjoy ^ i Tim. 6. 17.
■And for God, not only to forgive obflinare
"Rebels againft his Divine Government, to pals
by their vile Ingratitude to him their greareft
Benefaftor, and bale Abufe of his Bleilings
to his Difiionour ; but to confer upon them
Favours of the greateft Value, to receive 'em
into his own Bofom^ and make 'em Coheirs
with his eternal Son, and advance 'em to his
heavenly Kingdom : This is fuch an admira-
ble ExprefTion of the Divine' Goodnefs and
Love of Mankind, as could never proceed
from any other but him who is Goodnefs it [elf.
In the laft Place,that which exalts the Com-
panion of God to the higheft Degree, and
makes it indeed miraculom^ is the amazing
Courfe he took thus to (hew Mercy in the P/sr-
don of Sinners, and ytlfatisfie his Jufiice too.
The King in the Parable was at Liberty to
difpofe of his own as he plea led, and he might
have forgiven, without further Regard to any
thing of Jufine in that Cafe, a greater Debt
if it had been owing to him : But in the Cafe
of God's forgiving Sinners it was ctlierwife.
God had before (blemnly dcclar'd to our firft
Parents, and very often afterwards, that the
Soul that finned' it fhould die ; and his Jihrtice
was concerned to fee that Sentence execured ;
and in the 2\^ature ot the tiling likewife 'cwas
perfedly ]uH that the Violaters of God's ho-
ly and good Commands, . ungrareful Rebels
againfl
1 5 S Pra&ical Difcourfes upon the
againfl: their Creator and greateft Benefdctor,
fhould receive a due Recompefice for their
Wkkednefs.
Now "Jttftiee is as eflential to Godzs Mercy ;
and though his infinite Goodnefs mov'd him
to have C^'w/^j^e);? upon Sinners, yet h\sj» ft ice
pleaded for their Fumfbment ; Mercy would
remit the Debt, but Juftice required Satis^
faSiioft., A Difficulty this, which mortal Wit
could never folve. But God, who is infinite-
ly wife as well as good a.nd juft, that the Work
of his Hands might not perifh, nor his Image
and Likenefs be for ever mifeiable, and that
his Jufiice likewife might be fully fatiified ;
contriv'd a wondrous Way for the Redemp-
tion of Sinners, by freely forgiving 'em their
vafl: Debt, and yet making full Satisfa£lion to
his Jtfpice for the Sins of the whole World.
.And that was, by the Incarnation of his blef-
fed Son, and fubftituting him in our ftead, to
fiiffer, as the Reprefentativc of Mankind, the
Punifhmcnt due to their Iniquities, and by his
fpotlels Blood to make an univerfal Atone-
ment, and through the Merit of that his pre-
cious Sacrifice (for what's above the Merit of
the Blood of the Son of God?) topurchafc
for them Pardopj and Forgivenefs, the Love
and Favour of God in this World, and the
eternal Enjoyment of him in the next. And
by this means, as the Apoftle exprefTcs it, to
■ declare his Rrghteoufijefs, that he might be jufi \
and the Jufi/fier likewife of him that helteveth
in Jeftis, Rom. J . 26. ' Thus
Parables of our Blejfed Samour, f 3 9
Thus Mercy and Truth are miraculoufly
met together , and Righteoufnefs and Peace
have kif s'd each other. And for ever blejfTed
be that infinitely wife and jufi Compaffton ,
which in fo wondrous a Manner contriv'd
the Forgivenefs #/ our vaji Debt^ and the Sa-
tisfaction of the Divine Jtsfiice too / What
Love can be greater than this, that God fhould
fend his eternal Son into the World to be the
Propitiation for Sinners ! And that while we
were Enemies, Chrift Ihould dye for us, and
bear our Sins in his own Body on the Tree,
that through his Stripes we might be healed !
Wonderful art thoa, Lord, in thy Doings to-
rvards the Children of Men, and thy Mercj is
over all thy Works ! And O that our Hearts
might be warm'd with the fame divine Flame,
and.jvp might love much, to whom fo much hath
been forgiven !
And thus much for the firft thing to be
confider'd in this Parable ; namely, the glo-
rious Example of Forgivencfs that God has
fet us, in his dealing thus mercifully with us
miferable Sinners who lay under a vafi: Debt
to the Divine Juftice, and had nothing to pay ;
and how infinitely this Compafiion of God
to Sinners exceeds the greateft and moft gene-
rous Expreflion of Forgivenefs, that can be
fbcwn by one Man to another. 'Tis greater
than the King's forgiving Ten Thoufand Ta-
lents to his poor Servant in the Parable, be-
caufe he entreated him and had nothing to pay.
I prp-
^»
140 Pra&ical Difcourfes upon the
I proceed now, to the fecond General to
be confider'd in this Parable, which is, God's
great Difpleafure agaiiifi: thofe that will not
imitate this his companionate Example, in
forgiving fuch as have been injurious to them ;
but like that wicked Servant to whom the
Ring had been lb gmcious^ rigidly requiring
full Satisfa£lion for little Trips and PunCiihos,
As he, no (boner out of the Prefence of his
compaflionate Lord, but took his Fellow'Ser-
'VA?jt by the Throaty rvkq onPd him an Hundred
Pef7ce, and though intrcated to have Patience,
as earned ly as he had but juft before intreat-
ed his offended Lord, yet without the Icaft
Pity, threw him into Prifon till he Ihould pay
the Debt. The Confec^uetice of fuch a revenge^
ful Temper will be like that ©f this cruel Ser-
vant, who was not only feverely rebuked, for
his Wickednefs, but had the Pardon his Lord
gave him recalled, and was .deliver"* d over to
the Tormentors till he jhould fay the uttermo^i
Farthhg. So likewije (hall my heavenly Father
do unto you, fays our Lord, if ye from your
Hearts forgive not every one his Brother their
Trefpaffes, And under this General there are
likevyife, as was faid, Three Particulars to
be confidered.
i^irfl-, Wiiatit is to forgive one another,
as God for Chrtjl'^s fake hath forgiven »tf ; and
the great Obligation we have to imitate this
Example of our merciful God. To forgive
one another in Imitation of the Divine fix-
ample,
Parables of our Blejfed Scyviour. 1 4. t
ample, isjirft to forgive fuch as have injured
us, freely and without Referve ; and that tho*
they ftill continue to fhew themfelvcs our E-
ncmies, and are ready to do us frefli Milchiefs
when it lies in their Power. For thits^ as vi^e
have feen,G(?^ dealt with us miferable^/>«fr; ;
he firfi loved «/,and while we were yet Simters,
and confequently in open Hoftilky and Rebel-
lion agaijift him, even then he fent his Son to
dye'for us, and be the -Propitiation for our
Sins : He took pity upon us when we were ftill
adding new WickednefTesto our long account,
and when we deferved nothing but Eternal
Mf/erj, thought upon Mercj.
And in Imitation of this our Lord com^
mands us to love our Efiemey ; not to render
Evil for Evil, but contrariwife B/f^/>_|7 j thaf
fo we may be the Children of our Father which is
if» Heaven, For, to ufe our Saviours Enforce-
ment of this ; if thofe only fhare in our Affec-
tions or Efteem, who are as beneficial and
kind to us as we to them, what Thank have
we ? Self-Love and Intereft may there be thQ
Motives, and very little oF True Piety and
Goodnefs; nay, even the very worft of Men
may be as eminent for fuch Sort of Charity as
the beft, Publicans and Sinners, as our Lord
obferved, doing the fame. But Chrifiians
fhould be of a more Go^//if Temper, their
Charity more free and difintereffed ; the great-
er and more frequent their Injuries,* the more,
ready fliould they be to pardon and forgive. ;
and
14-2 FraBical Dijcourjes upon the
and not only be reconciled after a feven-foU
Wrong, but after one repeated feventy-times
feven. And our Saviour has like wife further
inforced this by his ow;? Example, who with
his la ft Breath pray'd for the Forgivenefs of
his cruel Murtherers,
Secondly, Wemuftnot only forgive fuch
asbiit little ^^y^r^/f it, butlikewife in Corre{^
pondenccto our Divine P^mr;;, whether they
defire it or no : For thus it was in God's For-
givenefs of Sinners, he frevinted us by the
Riches of his compaflionate Goodnefs, and
entreated his Rebellious Creatures, firft by
his Prophets, then by his only Son, to be re-
concilM to him, and embrace their Pardon.
And thus, thofethat rvill be ImitAtorsofGod as
dear Children^ muft like wife do. Rather than
Enmity fhould continue we mu^ Jeek to our
Enemies to be reconcil'd,though tjiey were the
firft that offered the Offence. And this, how-
ever hardly it may found,is not only our Duty,
by Vertue of that g^;;er/i/ Command of forgiv-
ing one another as God h/is forgiven m, but is
exprefly commanded by ourcompadionate Sa-
viour, Mxt. 1 8. 15, (which occafion'd that
Queftio'n of St. Peter. verfe2i. How often
/ba/i I forgive my Brother ? Upon which our
Lord delivered this Parable) his Words are
thele, and deferve our ferious Attention.
Moreover^ if thy Brother ttCfpaftJ agatuft
tljee, go* ajiD tcU t]iim \)i^ fault between
thee Arid him Alone, If thy Brother trefpafs a-
gAinfi
Parables of our Blejfed Samour, 145
giinft thee, or as we ufiially exprefs it, firfi
did the Injury, ov ga've the Affront, go thou to
him^ ftay not till he comes, and acknowledges
his Fault to thee^ for that's a thing Men are
very backward in doing, either for fearov for
Shame, or out o^ Pride and Great ;iefs of Spirit^
as it muft be term'd, or for other Reafbns;
and Time ufually widens fuch Breaches, and
encreafes Strangenefs and Averfion : But go
thou therefore to him in Meeknefs and the
Spirit of Forgivemfs, and with Refblutions of
pafling by all further Unkindnefles, and it may
be y^/'r(?4f/yfi for your good Will, calmly tell
him his Fault, expoftulate the Cafe with him,
and in all Likelyhood he will hear thee, a right
Underftanding between you will enfuc, and
thou fhalt gain thy Brother. This is indeed
to be like God in this great Excellence of for-
giving Injuries, and is, as a moft noble Ex-
firefTion of Chriftian Charity, ^o we fee very
plainly commanded by our Lord, and fhould
be taken into our ferious Confideration in or-
der to our agreeable Pr4t?/V^.
Thirdly, We muft not only (b far forgive
as not to revenge^ but in Imitation of the D/-
njine Pattern of Forgivenefs fet before us, be
ready to do allA6tsof/C^*/?j5^//(?/f andBe»eficeffce to
our Enemy,as Occafiort fhall ferve,and his Neids
require : remembring the Words of our great
Mafter : Do good to them that hatejotu and pray
for t.hoje that de fp it e fully ufeyou andpWfuuteyouy
forfo fhallye be the Children of the Highest y wh&
is
14-4- Pra&ical Difiourjis upon the
is kind to the unthankful and td the evil. And
wc muft endeavour to confirm the new made
Agreement, by more than ordinary Exprel^
(ions of good Will, that we may heap Coals
upon our Enemies Head to mck him into a
Correfpondent Charity ; and likewile that
there may ber no Place left for our Enemy or
cur (elves to doubt the Sincerity of ourForgive-
nefs. For the fmoot he /i IVoras may be rotten
and deceitful, and the not revenging an Injury
may be for want of Porver or Opportunity y but
ivhen to good Wordst he f/efiaai Actions are
added, then may a Man well hw thought to
love and forgive, not in Word only, but in
Deed and in Truth.
This is Chriflian Forgivenefs of Injuries,
o\\ in the Apoftle's Words, the forgiving one
tifiother if any have a f^uarrel again ^ any, even
as God for Chrifs j^ke hath forgiven us :
Epiief. 4. ult. \. e. freely and intireiy^ though
their Malice//^ continues againft us ; nay, to
go and offer 'em Forgivenefs and Reconciliati-
on tho' they neither defire nor deferve it, and
to accompany our Forgivenefs withAfts of
I\jnd»efs and good Turns.
But what has been (aid upon this Account
mail have a Limitation ; lell: if bound indif-
criminately upon all Aden and at allTimes^ that
is, in ^//luihnces of Wrong, in thwart and
fun Counter toother Duties of our holy Reli-
gion. Irow in order to our being inform'd of
the )uft Limits of this great Pury, we mull
confider
Parables of our Blejfed Saviour, 1^5
confider that Injuries may be of three Sorts ;
afFe^iing either Men's Perfons, their gooi
Names, or their EJlates : And each of thefe
may be either inDanger of /?«/;^ by the Inju-
ries of a wicked Man, or only greatly damag^,
or the Injury may be but Jwa// and triJIi^g,d.Dd
fuch as brings no confiderable and l^ft^^g 111
Effe£ls along with it. Now fuch Injuries as
threaten Ruin to a Man in any of thole Re-
fpeds, ought not to be filently let pa fs, nor
the Man/o forgiven as to have no Notice tak-
en of him ; and fuch a legal Profecution of him
as is neceilary to Jecure a Man'*s Ptrfon, or to
•vindicate or recover his blalled ReputatiG»,znd
to preferve his Eflate^ all or either of which
would be ruiy/d by the injurious Perlbn if
tamely let alone ; a legal Profautiou in fuch
Cafes as thefe, is allow'd by the Law of God
dindNaturty as well as rW of the Land. And
the Cafe is prdportionably the fame as to In-
juries tliat 'greatly eh damage a Man in any of
thole Refpefts before mentioned; And were
all Wrongs, how great fbever, to be fubmitted
to and put up in Silence by Chriftians, by Ver*
tue of the Command of forgiving Injuries ;
'twould hero betray the Sheep to the Wolves,
to expofe the Difciples of Chrift to the Malice
of all the wicked World ; which is not ccn-
fiftent with the PVifdom and Goodmfs cf the
great Shepherd of tiKJ Sheep, Chriil Jefus,
And St. Pauleys exprefly, He that frovideth
not for his owft Houjey i. e for the comfortable
L Sub-
1 4-6 PraSical Difcourfes upon the
Subfiftence of his Family, has deny'' d the Faith ,
and is worfe than an Infidel : i. e. Afts contrary
to the Obligatjions both of Nature and Religi-
on. But he will foon ruin^ inftead of fupport-
ing his Family, who fufFers ill Men, without
Interruption to make what Havock they
pleafe of his Verjon^ Reputation or Eft ate.
But now as for fmaller Injuries in any of
thefe Refpefts, fuch as make no great Alte-
ration in our Circumftances, and may be born
without any great Inconvenience ; thefe are to
be pafs'd by, and the Injury forgiven accord-
ing to theMeafures before delcribed : And 'tis
abler vable that the Inftances our Saviour
makes uie of in this Matter, are of the lelTer
Sort of Injuries, fucli as a Blow on the Cheek,
thetakingaway of a Garment, and the like;
and 'twas for being rigorous about a hw
Pence, that the King in the Parable was fb
wroth with his Servant : And rather than a
Chriflian fhould embroil himfelf in Law-Suits,
and run the Hazard of lofing the Ornament of
a meek and quiet Spirit for fuch frnall Matters,
he fhould fuffer a Repetition of fuch Injuries.
And indeed, as Religion is in all Refpedlsthe
greatefi: Prudence, fb particularly in forbidding
Litigioi'^ Quarrels, unlcfs a Man's whole In-
tcreftjOr at leafl: a great Part of it be at Stake ;
for Law is now become a houndlefs Ocean, and
generally very rough and Stormy, and fwells
Men's Paflions to an exorbitant Height, and
(hipwrecks their Charity as well as thdvEfiates,
And
Parables of our Blejfed Saviour. 1 4.7
And as to thofe greater Injuries our Saviour
meations,A/4^.5.44.ofMen's being ouvEnemies
profefs'djand /;i«»
64. Pra&ical Difcourfes upon the
PARABLE V.
Of a King that made a Marriage
for his Son.
Matth. xxij. 2, 5. Luke xiv. 18, 19, 20.
Matth. xxij. 4, $, 6, 7, J, 9, 10, n, 12,.
1^,14.
Matth. 22. 2. The Kjngdom of Heaven is
like unto a certain Kjngy thtLt made a, Mar-
ti Age for his Sony
jind fent forth his Servants to call them that
were bidden to the Wedding : And thej rvculd
not come,
Luke 1 4. 18. And they all with one con fent be-
gan to make Excufe : The fir fi faid unto him^
I have bought a Piece of Ground^ and Imufl
needs go and fee it ; I pray thee have meexeufed:
And another /aid, I have bought jive Take of
Oxen, and 1 go to prove them : / pray thee
have me excttjed.
And another faid, I have married a Wife^ and
therefore I cannot come,
Matth. 22. 4. Again he fent forth other Ser-
vants, faying, Tell them which are bidden.
Behold I have prepared my Dinner ; my Oxen
and
Parables of our Bleffed Saviour, 165
and my Fat lings are killed^ and all things are
ready : come unto the Marriage.
Bnt they made light of it, and went their fVaySy
one to his Farm, another to his Merchandife :
And the Remnant took his Servants, and en'
treated them jpite fully, and flew them.
But when the Kjng heard thereof, he was wroth :
And he fent forth his Armies, and deftroyed
thofe Murderers, and burnt up their City.
Then faith he to his Servants,the Wedding is rea-
dy, but thofe that were bidden were not worthy*
Go ye therefore into the High^ways, and as many
as ye fb all find, bid to the Marriage,
So thofe Servants went out into the High-ways,--
and gathered together all, as many as they
found, both bad and good : and the Wedding
was fur nifb^d with Guefts,
And when the KJng came in to fee the Guefls,
he faw there a Man that had not on a wedding
Garment :
And he faith unto him, Friend^ how camefl thou
in hither, not having a wedding Garment ?
And he was fpeechlej^.
Then faid the KJng to the Servants, Bind him
Hand and Foot, and take him away and cafi
him into outer D^rknef^ : There (hall be weep-
ing and gnafhing of Teeth.
For many are called, but few are chofen.
THis Parable, I fuppofe, was in its fir ft
Intention , deligned to reprove the
hardned Infidelity of the "Jews, their oblHnate-
M 3 ly
S
1 6 6 Praciical Difcoiirfes ufon the
]y rejecting the Mercy of God to them in
Chrift 'Jefi44^ and their vile higratitude to hitn
for his peciti/ay Care of them, in fo ordering
it, that the Gofpel (hould be frft preach'd to
them (to which Purpofe alfo was fpoken the
Parable of the wicked Husbandmen in Mat.
21. 5^. which, for its great Affinity to the
firflFart of this Parable, and intire Relation
to the Jews, I thought fit te pafs by) and it
was jikewifc intended to fhew God's great
jifiger againft them for that their Stubbornnefs
and malicious Treatment of Chrift and his
i!\poftlcs, and how fad the Confequence of it
would be, both in this World and the next :
And withall, to declare God's Purpofe of re-
ceiving the Ge'^if^/ipi into the Fold of Chrift,
upon their defpifing and rejecting that inefti-
mable Favour, and moreover, that whoever
m^kes FrofeflTion of C hr i ft Unity ^ muft live
agreeably, and be conformable to all its holy
Laws, or elfe their Condition will be more
deplorable than ever. This, I think was the
■firfi Intention of this Parable,
But befides thisyit has another AfpeQ which
is intirely Chrifiimy and is full of Reproof and
Jnfirudion to us that have already embrac'd
the Difcipline of Chrift, and is very aptly ex-
preffivecf thefeFour Things, which I fh^ll
make the Subject of the following Diicourfe.
tirft. It is lively expreflive of the Nature of
the Gofpel or Chriftian Religion, as reprefenc-
ing It by the Marriage of a Kjr^^s Son, and the
Voor
Parables of our Blejfed Saviour. 167
poor and the waim'^dj the IjAlt and the blind be-
ing calPd in to partake of the Wedding Supper.
Secondly^ Of God's great Care in having
this ReHgion publtjh'd and made known to all
Meriy and his repeated InvitAtions to all Men
to embrace it ; reprefented by that King's yt"/?^-
ing forth his ServAnis to call them that were
bidden to the Weddings and again fending forth
other Servants^ and commanding them to tell
thofe that rvere bidden that he had prepar'^d and
made all things ready ^ and therefore to urge them
to come unto the Marriage.
Thirdly, It very aptly expreiles, what kind
oi Reception J this holy Religion y and the Teach-
ers of it arc like to meet with in the World ;
reprefented here by Mens making light of the
Invitation to the Marriage of the King's Son,
and offering Excufes, fuch as, of having bought
a Piece of Ground^ and a T&ke of Oxen, and of
having married a Wife^ and that thefe things
would engage their Time, and therefore they
could nopcfcme : And accordingly, going their
own Way, one to hit Farm, 2ind another to his
Merchandife, and the reft taking thofe Servants
that came to invite them, and intreating them
fpitefully^ and flaying them.
Fourthly, It exprefles how (ad their Con-
dition will be, that either when they are in-
vited to, yet rejeB this holy Religion, and
abufe the Preachers of it j or elft, though
they do profefs it, yet live not agreeably to it.
The Utter of which is reprefented by the
M 4 King's
N
1^8 Pra&ieal Difcourfes u^on the
King**s finding a Man at the Marriage Sup-
per that had not on a Wedditig Gurmem^ and
faying unto him, I r tend, how camefi thou in
hither not having on a Wedding-garment ? And
the Man's being ^eechkji upon it, and the
Ring's commanding his Servants to hind him
Hand And Foot and take him away, and caH him
into outer Darknefsy where /ball be weeping and
gnajbif^g of Teeth : And the former is exprefs'd
by the King's being wroth with thofc that
flighted his Invitation, and pronouncing them
not worthy of it, and refblving that they fhould
not tafie of his Supper, and fending his Ser-
vants to invite others to the Wedding, and
commanding his Armies to go forth and de-
firoy thofe Murderers, that had fpitefully en-
treated and fiain his Servants, and to hum up
their City.
And then after all, there is a general Ob-
fervation drawn from hence, namely, That
many are called, but few are chofen. Of each
of thele I fliail difcourle in their Of(fer.
Firft, this Parable does very lively exprefs
the NatuY8 of the Gofpel or Chriftian Religi-
on ; reprelented here by the Marriage of a
Kjn^s ^ou, and the poor and the maimd, the
halt and the blind being call'd in as Guefts to
partake of the Wedding Supper.
St. Paul, in his Epiftle to Titm^ Chap. 9
P'erfe 14. fays, that ChriB gave himfelf for ns,
that he might redeem m from all Iniquity, and
^^ViiiiiQ ta himfeif a peculiar or purchas'd People
(as
Parables-of our Blejfed Saviour. 169
("as 'tis in the Original) z^ealom of good Works ;
and Ephef. i. 14. Chriftians are called the
purchasU Pofleffion ,• In AlluGon, I fuppofe,
both to the Jewi/b Cuftom of the Man giving
a Dpfvrjf to her whom he made his Wifi,
thereby ^urchafing her to himfelf as his own
Peculiar ; and likewife to a Cuftom of the
GriecianSy who had an Officer on purpofe to
educate^ and form^ and refine Women defign'd
for Marriage, and then to prelent them to
thofe that were to be their Husbands : Agree-
able to which is that of St. P^«/, 2. Cor. 1 1. 2.
7 have efpouj^d you to one Husband, that I may
prefect you as a pure and chaft Virgin unto Chrifi.
And accordingly, our Lord often compares
himfelf 10 a Bridegroom, and his Church to the
Bride, and his Difiiples to the Children of the
Bride-Chamber y or the Friends and fpecial At-
tendants of the Bride and Bridegroom. And
Ephef. ^, ^5. Chrijl lov^d the Church and gave
himfelf for tty that he might Janclifie and cleanfe
it by the wajhing of Water by the Word, that he
might frejent it to himfelf, a glorious Church,
not having Spot or Wrinkle, or any fuch thing ;
but that it fhould be holy and nithout Blemifb :
And then, Verfi 30. we are Members of his Bo-
dy, of his Fleflj, and of his Bones (according to
what is (aid of Man and Wife, Gen. 2. 24.
They two (ball be one Fle/b ) and Ver/e. 3 2. This
is a great Mj fiery ; but Ifpeak concerning Cbrifl
and the Church*
Tlie
N
lyo Pra&ical Dijcoiirjes upon the
The Gofpcl then, or Chriftian Religion be-
ing hkened to a Marriage made by God, the
glorious King of Heaven, for his eternal Son ;
^nd Chrijl thePromulger of this Gofpel, the
firft Teacher of this Religion, being that Son
ofGody and thatDivrne Bridegroom^ and the
Churchy or thofe that believe this Gofpel, and
embrace this Religion, being the Bride ; it
informs us in general, that the Nature ot the
Gofpel, or Chriftian Religion, is like that of
Marriage, and makes the (ame Relstion be-
tween C/'Wy? and Believer Sf as Marriage does
between a Man and his Wife ; and intitles to
like Priviledges, and obliges to like Dutie t,^nd
isprodudive of like Epcfs.
FirB, the Gofpel or Chriftian Religion
makes the fsime Relation between Chrifi and
Believers, 2 s Marriage doGS between Man znd
Wife, i. e. the neareft, the dearejl, and likewife
an infeperable Relation : For, that Man iage is
the neare/i- Relation, is evident from what is
{kid Gen. g. 24, thata Manfliall/^dT^^ JF^/^^r
and Mother, and cleave to his Wife ; 'tis the
dearejl Relation, becaufe a Man's Wife is as
himfelfy Bone of his Bone, and Flefh of his Flejby
as Eve was oiJdam, and no Man ever yet hated
his own F/e/h (as St. Paul has it) but nourtjb^
eth and cherijbeth it ', and Men ought to love
their Wives as their etvn Bodies ; and he that
loveth his Wife fill loveth hinsjelf: And 'tis an
tnfep arable Relation likewife ; for though God
permitted Divorce to the Jews for the Hard-
nefs
Parables of our Blejfed Saviour, 1 7 1
nefs of their Hearts, and Chrift^ in fome Cales,
and for the fame Reafon permits it to us C/V/-
It'sans^ yet from the Begiffning it was DOt fo ;
and thofe whom God had fo i^early joyn'd to-
gether, were not at frfi intended ever to be
^ut A'fuitder but by Death.
In like manner theGofpel or Chriftian Re-
Jigiondoes i. create the manfi Relation be-
tween Chrift and Believers ; it makes us Mem-
ben of hts Body, of his Fleflj, ar.d of his Bones ;
as was before quoted from St. Pa&ly EpheJ. 5.
30. L e, it makes us as ne^r to him as the
Members are to the He^d^ the Flejfj and Bones
to the Body ; or as our Church exprefTes it, it
makes us one with Chrtfi and Chrift with m :
'tis fo near a Relation that nothing can fuffi-
ciently exprefs it but what expreffes an Vmon<
It creates likewife 2. the dearefi Relation, for
thus our Lord, John 14. 21. He that hath
my Commandments and keepeth them, he it ts
that loveth me^ and he that loveth me fhall he
loved of my Father^ and 1 will love him and will
manifest my felf unto him ; and Verfe 2 J. We
will come unto him and make our Abode wpth htm,
and Chap. 1 5. 14., Te are my Friends if ye do
whatfcever I command you. And Rev. 3. 2c.
Behold, fays our Lord, Ifiandatthe Door and
knock ; // any Man hear my Voice and of en the
Door, f. e. by Faith and Obedience, / will come
in unto him^ andfup with him and he with me ;
he will fhewthe greateft Expreflionsof Dear-
nefs and AffeQion to him. And as the Gofpel
makes
^
If 2 Pra&ical Dtfcourfes upon the
makes the ;teare.H and deareft Relation between
Chrift and Believers, fb that Relation is j.
infepAYAble \ /. e. iinlefs we wilfully divorce our
felves from him by Apoftacy or Difobedience,
Thus a little before his Alcenfion he tells his
Apoftles, and in them all faithful Believers
that obferve whatfoever he hath commanded,
that he will be with them altvaysy even to the
End of the World : And becaufe he was to af^
cend to his Father and their Father, to his God
and their God; therefore fays he, I will not
leave you comfort lefs^ but rvill prsj to the Father^
and he Jball give yott another Comforter, that he
ntAy abide with you for ever^ ^ohn 14. 16. and
in the 2. and 3. Verles of that Chapter, / go
to prepare a Place for you, and if I go and prepare
a Place for you^ I rvill come again and receive
youtowyfelf that where I am, there ye may be
alfo. And John 10. 27, 28. My Sheep hear
my Voice and I knorv them and they follow me ;
and I gize unto them Eternal Life^ and they fh all
never perifh, neither (ball any pluck them out of
my Hand. And St. Paul with great Aflurance
asks this Qj^eftion, Rom.S. 55. Who fball fe-
parate us from the Love of Chrifi ? and after
enumerating what in the efteem of the World
wasmoft likely to do it, he concludes verfe
the -laft, that nothing /hall be able to Jeperate
»6 from the Love of God which is in Chrifi
Jefus our Lord, And he is like wife in a jpiri-
tud aManner always with us in the Reception
of thofe Myfteries which he inftitutcd in Re-
membrAnce ot him. The
^
Parables of our Blejfed Saviour, 175
The Gofpel then, cffeftiDg fb //e^r fo ^e^r,
and fb iftfepara^/e a Relation between Chrift
and Believers, that nothing can fb fitly refem-
ble it as the State of Marrtage ; we may from
hence colleO: in the next place, whatPrm-
kdges the Gofpel intitles Believers to, by rea-
fon of this their fb /»r//»4i^ Relation to Chrifi.
Asfirjiy it intitles to the peculiar Love and
Teaderxefs of Chrift, fiich a Love as will in-
cline him to promote the Happmefsoi Believ-
ers, and to pity and compaffionate their Infir-
mittes, Failures and Imperfe£^it os ; for Love
covereth a Multitude of Faults. Thus the
Apoftle, Col' 3. 19. Httibands lozeyom Wiies
and he not hitter agAtnft them ; be not extreme
to obferve every little Dcfctl and Failing in
them, but confidcr 'em as the weaker VelFel,
and bear with theu' Infirmities. /^f/.'
4. I. and to have our Converfation as becomes
the Gofpel of Chrift. And agreeably faid our
Lord to the Seventy Difciples, whom he fent
as Harbingers to thePlaces whither he himfelf
intended to come, he that defpifethyou defpifeth
me \ and^tis in (brae Proportion true of all o-
Cher fincere Believers. ChriHianity is a mofl:
honour-
N
176 PraSical Dijcourfes upon the
hotiourAble ProfefTion, and what David faid to
Siul, when he offered him his eldeft Daughter
to Wife for his great Services ; who am /, and
what is my Life or my fathers Family in Ifrael,
that I fbould IfsSon-in-Larv to aKJng ? i Sam.ii
18. may with infinitely greater Reafbnbefaid
by every trueChriftian,rr/?(? am l^and what is my
Life, that Ifhould be taken into the nearefi Re-
lation to the eternal Son of the Ma]eUy of Hea-
TJen and Earth ! No Title comparable to this,
no Relation lb much to be glori'd in, nor any
Care too great to live tip to fb augufl: a Cha-
rader. But,
In the laft place, the Gofpel intitles Be-
lievers, as to a Participation in fbme Degree
of the Honour of Chrift, fb likewife of his
Glor) and Happinefs. And, as a Husband is
to provide for his iVife fuitable to his oipn Qua-
lity<, and make her a Slaarer in his Haf)piners
and Profperity ; fo will Chrift confer upon
fincere Believers a plentiful Share oi his Glories
and Felicities in Heaven.
Thus, a little before his PafTion, in my fa-
ther'*s Houfe, fays he, are many Manfions, and
I go to prepare a Place for you ; and if 1 go and
prepare a place for you^ I will come again and re-
ceive you to my felfy that where I am there ye may
be aljo. John 14 2, 3. And in that folemn
Prayer to his Heavenly Father, John ij. 22.
The Glory^ fays he, which thou gave B me I have
given them', and Vsrfc 24. Father ^ 1 will that
they alfo whom thou haji given me be with me
whete
T arables of our Blejfed Saviour, 1 7 7
habere I am, that they m&j behold thy Glory
which thou hajl given me^ i,e. may fhare in
the Beatifick Vilion, whicli is the Summit oi
all Happinels And Rom, 8. 17. St. P^ulhys
we are joi/it Heirs with Chrtjl^ and if we fttffer
with htm, /. e, ftill continue faith iul Believers
notwithftanding the Difcouragements and
Temptations of the World, we [hall be glori-
fied together. And I. I t)r. 1 4. 23. Chrifl: is
call'd the firfi Fruits of a glorious Rerurre8:i-
on to immortal Blifs, which fuppofes a gene-
ral Harvtll to follow Cb/:fi the firfi Fruits^
dfterwardi thoCe that are ChriiVs at his coming.
For the Lord himjelf jh^tU defcend from Hex'ven
with a Shout, with the Voice of the Arch^Atigel^
and with the Trnmp of God, and the Dead in
Chrifi [fjaU be rat fed frfi ; then we which are a-
lire andtemait't jbatt be caught up together with
them in t^t Clouds^ and jo fhdl we ever be with
the Lord, I 'A^/. 4. 16 17 And if to all this
we add, that this intimate Union of Believers
with Chrifi:, asota Wife with her Hus^band*
and thefe immenle Priviledges that are confe^
quent upon it, will be e'verlafiing : that no-
thing can put a-funder whom God has in infi-
nite Mercy joyn'd thus cloje together, but our
wilful Unfaichfulnefs to this our Divine Hus«
band; As it will make up the Account of the
Wondeis of God's Love to the Children of
Men, and fliould in Return, make m all over
Love and Gratitude to that good God who
hath done fuch great things for us ; fo it fhould
N make
I 7 8 PraSical DifcGurfes upon the
make us exceeding careful upon no Confide^
rations whatever to divorce our felves fronn
this our glorious Husband, but for ever pay
all pofTibk Love and dutiful Obedience to him.
Wliich brings me in the next place to fhew,
that as the Gofpel' cffeds the fame Relation
betvi^een Chrifi: and Believers as Marriage
does between a Man and his Wife,and intitles
to the like Priviledges ; fo it obliges likewife
to the like Duties.
Andfirfl, As a Wife is bound to bear tipt-
[potted f ove and Fidelity to her Hmband^ fo is
every Believer bound to demean himfelf to-
vvards Chriji That is, to love him above all
things, and to be intirely his ; not to fuffer his
Affeftions to wander 2ikcv flya?ige Loves,fuch
as the World and the Vanities of it ; not to be
dehauchM by the Devil and his Temptations,
and fliare his Heart between Chriji and Belial,
But, fince our Maker is our Hmband^ as the
Prophet Ifaidh exprefTes it, Ifaiah 54. 5. to
be intirely faithful to him, and admit no Crea-
ture to that Dcarnefs of AfFedion which he
alone fliould have.
For this is that Crime which the Scripture
calls fpiritual Forntcation and Adultery^ and
which St. Faulx.o\6. thcCorinthianSy he began
to fear they were guilty of; 1 am jealous over
you^ fays he, with a Godly 'Jealoufie^ for I hate
ej pons'' d you to one limhand^ that 1 may pre [ent
you {ti a chajle Virgin unto Chrift ; But I fear^
lejl by Any imAns^ .is the Serpent beguiled Eve
through
FurabUs of our Blejjed Saviour, l 79
through his Subtllty, jb yc^r Min.iS (hoald he cor-
rupted frotn the Simplicity J or Purity and Inte-
grity, that is tox^ardi Chrijl^ 2 Cor. 11. i, 2,
This is that For/tic^tion ibrwhich Chrift will
give us a Bill of Divorcement, aiid for ever put
us away from him ; depart from me je turfed^
^c. M.it. 25.41. This is ina fpiritua! Senfb,
to take the Members of Chrtjl and nuke thsh^j the
Members of an Harlot ; and thciifp/ritua/ as
well as carnal \Vhoremo'/2ger^ and Adultereri^
God will Judge. And therefore, as much a^
it concerns us to continue in this near and dear-
eft Relation to Chrift, v/hich is attended with
fuch ineftimable Priviledges; fo much it con-
cerns us to bear an tntire and unf potted Love
to him ; for he h.tth bdught us jvith a Price^
therefore we fhould glorife hirn in our Bodies a:; d
our Spirits which are his.
Secondly^ As a Wife is ho^lni^ to fuh mi t her
felf to her Husband, to cotnpl^ with his Go-
vernment ^ and Reierence his F^,», 3;?aiid Autho-
rity ; fb, and much more is eve.}' Believer
bound to do to Chrift. That is, to be fatisfed
with the Difpofals of 'lis Provide/ice^ to fubmit
to his Guidance and CondtrJ^ 10 -everence 2\i
the Expreftcs of his good Pk/'^-fe, to be in Siib-^
jeciion to his holy Difciplinc, to have One H 7//
with him, the fame Likes and Diflikes, ard
in no Cafe to dppofe' or iclift hi^ "Sovereiga
Authority.
This is ho more than v/hat thcApdftles
command from a iVoman to her H'^uband^ (as
N 2 every
1 80 Practical Difcourfes upon the
every onetliat has read their Writings knows
very well) and that though they are both a-
Jike, frail finful Mortals^ much more then
ought we to be fubjecJ^ and bear the profound-
ci\ Revere f7ce to Christ our Saviour y who is the
K^ingofGlory^the Sun of God, tvho upholds all
things by the Word of his Power and fits on the
Right Hand of the Majeflj on high \ whom all
the Angels of God worfhip, and who hefides,
Is moft itnder and affectionate to «/, and his Go-
vernment directed by infinite Pf-/fdom.
Thirdly, As a Wife ought not only to be
fubjeO: to the Difpofals of her Husband, and
fafflielf obedient, but Hkcwile aBively fb, and
ready chearfully to $hey his Commands ; fb
ought every Believer to be to Chrifl.
Indeed, this is the main Tryal ohrue con-
jugal Affection, and the beft Demonftration
of the Sincerity of all other Shews of Love and
Fidelity, and Reverence and Submiflion. For
where ^r/.T Love, Reverence and Submidion
is, a chearful Obedience will furely follow ; and
on the contrary, where there is no willing
chearful Obedience^ there is but very litthy if
any fincere Affection, And therefore, fays our
dear Lord, // ye love me keep my Command'
ments : And why call ye me Lord, Lord, and do
not the things that I fay ? And of Sarah 'tis
laid, fhe obey''d Abraham as well as calPd him
Lord. And St. John agreeably, i John 2. 5.
xphofb keepeth his FVord, in him verily is the
Love of God perfected ; a»d hereby know we that
we
Parables of our Blejfed Saviour. 1 8 1
rve are iff him. And therefore, Obedience to
the Commands qS: this our glorious Husbacd,
is above all things neccflary to continue that
our near Relation to him ; and his Comniand-
ments are not grievous^ but /y if Toke is eape and
his Burthen light. And 'twould h^ fi range if
we fhould not obey hinf^ who commands us
nothing but what is in its own Nature nc-
ceilary in order to our Happinefs In both
Worlds.
In the lap: place, the Gofpel is produdllve
of Uke Effects to thofe of Marriage, and from
this fb near .Relation of Believers to Chrift
proceeds the Increafe of fuch as fhall be the
Children of God, a numerous Progeny to in-
herit the Kingdom of Heaven, and fill up the
Vacancies left by the Fail of the Rebellious
Angels.
Thus our Lord calls the becoming Chrifii-
ayi^s a being horn again, John 5. ^. and teaches
us when we pray to God to fay Our Father.
And St. PW agreeably, in a Quotation from
the Prophet Jeremiah^ fays, as in the Perfbn
O^ Godyl wi/i he a Father unto you^and ye ^ all he
my Sons and Daughters faith the Lord Almighty..
2. Cor. 6. 18. And the Jerufalem which is
from above, or the Chriftian Church, is faid
to be the Mother of us all. Gal. 4. 26. and Chap.
2. 26. rve are all the Children of GodbyChrifi
jefus. And if Children then Heirsy Heirs of
God and joint Heirs mth Chrifl, of that glori-
ous Kingdom of his which is ^jot oUhis Wprld,
N 3 but
3 S ^ PraSkcd Difcomfes upon the
put eternal in the Heavens. JVe/I thcvt^QVQ
may we cry out witli Admiration, as St.
Joh^ does, Behold what manner of Loie the Fa-^
ther hath btjior)Pd lipon m.fhat wejhould be exit d
the Sons of God I i; John 3. j. Andeiery Min
;hat h4th' this Hope in him^ of being receiv'd
into the Bofom of his Heavenly Father, and
feeing him as he is\ mufi punfe himjelf ei>en as.
he ii pure : And having fuch glorious Ex-
pectations, cltA'//fe himjelf from all Filthinefs^
hpi^hofFlefbafid spirit, perfecling Holinefs in
the Fear of God .^ 2 Cor, 7. i.
This then is the Nature of the Qofpel • 'tis as
a Miirri&ge beiwcen Chrtft and lieliez ^ri, There
is one thing more to be conilder'd under tliis
jifV/ General, namely, who. they are that are
admitted to the Joys and Happinefs, of this
blefTed Condition ? They are delcrib'd in the
Parable by the poor d.ndthQ maim'* d, tho halt
and thQ blind, And truly, juft ftich was
Ma n^s Condition, before God y/as pjeafed to
call him to this, /a'J/'/';' Marriage, Defpicably
j^irvve were, and deftitute of any real Excel-
lency that could recommend us to the Favour
offjod; our Souls \vere Hke a parch'd and
barren "VVildcrnefs, burnt up with vile Lulfs
and PaffloiiSj'no Fruits of Holiilefs appearing,
but drawing, fliil iiear'er and nearer tocverlaft-
ing .Perdition; *• M im.d we vvere in all our
Facirldcs by cut frequent delparate Falls
from; Our Obedience to God, and full of
iVoujuds ^ndBruifeSf and puirifyin^ Sores', and
(^
Parables of our Blejfed Saviour, i S ^
our beft Performances very /a&;e and imperfeO:
like the Hultifjgs of a Cripple ; and our Vn-
derfiandings witlial hlmded by the Deceit ful-
nefs of Sin, which put out that Candle of the
Lord, and made it uncapable of directing us
in the right Way that leads to Happinefs, {o
that we lay groping in the D^r/r, furrounded
\v\t\\Terrors^ rsicli'S by V»certai»ties, milera-
bly poor and indigent, and utterly unable to
help our (elves- When lo ! There arofe up a
Light in this Darknefs, and through the infi-
nite Mercy of our God tlie DAy-Jifringfrom on
Ingh did vific us, we were pitied and commi-
Icrated by the Father of Mercies, and in this
forlorn Condition, calTd to partake of the in-
effable Joys and Felicities that attend the
neareft and dearefl: Relation to the Son of God,
The Lord anointed him to preach the Gofpel to
the poor ; he fent him to heal the broken-hearted^
to preach Deliver ance to the CaptivsSy apid Re-
covery of Sight to the Blind, and tofet at Liberty
them that are bruifedj Luke /^. iS. According-
ly, he /»r/VW our Poverty, reflor''d our S'lO^ht,
heaPd our Bruifes, and confi/r/Pd our Strength,
and of hi6 fulnefs have we all teceiz^d ; and no-
thing for the Future can ever make us mile-
rable but our jelves.
Wherefore, as we lliGuId adore and mag-
nifie, with all our Souls, the wondrous Good-
nels and Compafiion of God and our Saviour,
in receiving fuch wrctcIied/'oZ/wr^'^ Creatures
as wc were by Nature, into lb intimate a Re-
N A. latioa
1§4' Pra&ical Dijcoiirfes upon the
lation to himfelf, and making us Partakers of
the Comforts of his blefTed Spirit in this
World, and providing Crowns of Glory for
us in the next :; So above all things fhould
we dread to fall back into the fame Condition
again, affd rvork out our Salvation with Fear
andTremhling. For otherwife, 'twould have
been better for us never to have tafted of the
Divine CompafHon in Jo extraordinary a
Manner as we have done, and our latter Hnd
will be worfe than our iieginning.
And thus much for the firft thing to be
confider'd in this Parable, namely, the Nature
of the Gofpel or ChrilHan Religion, repre-
lented by the Marriage of a KJn^s Son^ and
the "poor and the maiifPd^ the halt and the blind
being call'd in to partake of the Joys and Fe-
flivities of that great Solemnity, i proceed
now to the
Second thing to be confidered, namely,
God's great iare in having this Gofpel
peadPd^ this Religion publifh'd and made
known to all Men, and his repeated Invitati-
ons to all Men to embrace\t\ reprelented by
that King's [ending forth his Servants to call
thofe that were hidden to the Weddings and again
fending other Servant s^ and commanding them
to tell thofe that were bidden, that he had pre-
par'^d and madt all things ready ^ and therefore to
urge them to come unto the Marriage,
How great God's Care has been that this
Gofpel fhould hQpuUiJh^d, and how repeated
■ ^ ^ ■ ^- ■■■-•■■ his
Parables of our Blejfed Saviour, 185
his Invitations to Men have been, that they
would embrace it ; is evident from the whole
Story of thefirfi planting of the Gofpel, and
from the Courle, that by God's Appointntent
hasbeen taken ?i/frj?/?ce Atjirft^ many were
endow'd with very extraordinary Abilities for
this Purpofe, fuch as the Gift of Tongues^
whereby they were enabled wherever they
fhould go, to preach the Gofpel to Men in
their own Native Language ; and a Power of
working Miracles to confirm the Truth of
their Doftrine ; and with this MefTage and
thefe fupernatural Abilities, were they fent
to the mofi remote Corners of the Earth ;
even our Bruam, as little knorvny and as har-
harom 2i% r/^^»itwas, receiv'd, and that very
ear!)^ th: glad Tidings of the Gofpel. And
for a Supply of theM^r^^Z/Vjof the firft Teach-
ers of this holy Religion, that no Age might
want thofe that fhould inftruft Men in, and
invice them to it, there was an Order of Men
fet apart on purpofe for this great Work, and
empower'd to ordain others that fhould tread
in their Steps when they were gone, and thofe
likewife others, and fb down fucceflively till
Time fhall be no more ; as fb many AmbafTa-
dors from ,the great King of Heaven to per-
fwade Men to hearken to the Propofals of Re-
conciliation made to them through the Merits
and Interceflion of his Son, and to partake of
the infinite Happinefs that will follow upon
that blefTed Agreement.
Thefe,
1 86 Pra&ical Difcourfes upon the
Thefe, like the King's Servants in the Pa-
rable, are to let Men know, what Blifs will
be the Refult of their coming to this fpiritual
Marriage, and entring into fo near a Relation
to the eternal Son of God ; that all things are
ready to com pleat that glorious Solemnity,the
Feaft prepar'd, the Oxen and Fatlings kilPd,^
i. e. Heaven and the ineffable Pleafures of it
ready to receive thofe that fhall fincerely en-
ter into this near Relation to Chrift, and con-
tinue always faithful in it ; and in the mean
time the fecret Joys of a good Con(cience,and
the enraviihing Expectation of the Time
when thofe Felicities fliail be enjoy'd, fhall
unfpeakably cheer and refrefh the Soul, and
be as fb many Antepafts of Glory,
This is like the Courfe that the Lord took
with the obftinate Jews, mentioned Jer. 25.4.
He fent unto them all hu Servants^ the Pro-
phets rijtng early and fending them, they
cry'd, Turn ye again now every one from kjs
evil Way^ and from the Evil of your Doings^
and dwell in the Land that the Lord hath gi-
njen to you^ and to your Fathers for ever \ for
why will ye dye Houfe of Ifi-ael ! Many the
like patherick ExprcfTions there are in Scrip-
ture of God's great Defire of the Happi-
nefs of Mankind, and as earned Inthreaties
that we would accept of thofe ineftimable
Favours he would confer upon us, as if rve
were to confer the Favours, and he to receive
them.
Now,
Parables of cur Blejfed Samour. i 87
Now, when we confider the infinite Di-
llance between God and Wy what de/pkd/e
Creatures comparatively the heft of us are,
poor and Tfiaim^d, halt and h/iffd, as the Para-
ble expiefles it ; hov/ infinitely perfefi and
ha^py the Divine Nature is, and would for
ever be, though the whole Creation were an-
nihilated ; fb that our Righteoufiiefs will not
reach to him to rnake any Addition to his Fe-
Itdtfy nor will it be in the leaft profitable to
him that we make our Way perfect ^ and if we
confider likewife our great Rebellions againft
him, obfiinately perfifted in even until nowy the
little Defire we have of his Favour, the many
Slights that we have made of his Overtures
of Peace, and the like : We fhall fbon per-
ceive, that his Mercy is indeed over all his
Works, and that his CompafTions fail not as
long as there is any Hopes of our complying
with his gracious Intentions for our Happi-
nels. And fuch fiupendious Goodnefs as this,
to Creatures in our vile Circumfl:ances, can
never be enough ador'd and magnified. Only
let us remember, that the greater the Exprel'-
fions are of God's Lqve and Tender nef^ to Sin-
ners, the greater will be his ree} to 'em ;• and Re-
hgion is too attjlere for them as yet \ what
Pleafures are (aid to be in it are 0^ a Nature
contrary to their Fropenftons and Inclinations ;
and therefore they defire to beexcus'd \^ they
don't leave thefe prefent Satisfaflions but en-
joy them while they can, and afterwards 'tis
likely they may advert to the Pleafures of
Religion^ which, though they have heard fb
nuich Talk of, they can't frame any fb lovely
Idea of them, ^ to incline them to leave what
by Experience they find ib grateful to them.
And this, not only the PraSice of moft youn-
ger Perfbns exprelfes, but many are fo for-»
fa ken of Reafon as to oivn it plainly.
But, fince they talk of Experience, I dare
appeal even lothemfelves^ whether they Iiave
not met with more Difappomtment than Satis-*
faclion, from the greateft fenfual Pleafures
they have cnjoy'd ? The thing is too notorious
to be deny''d ; and they tacitly confefs it by
(Jjtfting Pleafures fo often as they do ; for
where there is Satisfaction , what need of
Changed and I may iikewiic^^/^/;' atlert thiSy
from the Experience of very many that have
tafted both Sorts of Pleafures, thofe of the
/4^r)r/a' as well as of Religion^ that there is no
Comparilon between the one apd the other,
and that the Si»tisfa£iion that flowes from a
O fncert
194- Pra&tcal Difcourfes upon the
fincere Religiori, is infinitely to be preferred
before the molt /;/^/W Gratifications of Senfe;
nay, even thofe Pleafures of Senic relifh much
better for being feafon'd with Religion : So
that to neglect Religion out of a Fondncfs for
P/ea/ure, is as if a Man ihoiild run from a
Foantain becaufe he is parch'd with ThirH.
No Pleafures certainly like thofe of Religio?^^
and he that once drinks of thofe Rivers of
Delight that How from her, will never thirft
again after the tainted Puddles of brutal En-
joyments, for her Ways onfy are Ways of
iincere and unmix* ^ Pleafurc, and 4// her Paths
are FeAce.
Butfuppofing the Pleafures of this World
to be indeed as great, as fome Men, after all
their Baulks and Dtfappointments, will ftill fan-
cy them to be ; and that Religion is an auliere
and ruiged thing, and but little or no Delight
and Satisfadion to be met with in the Pradice
of it ; yet, fince the Pleafures of the World,
how great foever, are very fhort and momen-
tary, and mufi; certainly die with us, nnd ge-
nerally leave us long before we die ; and fince
Religion^ how unpleafant foever here, will
fecure to us the Enjoyment of unconceivable
Pleafures that are for ever in the Pretence of
God : No rational Man but will think it a
very childifh Excufe for the Negled of Reli-
gion to plead our Fondnefs of the Gaieties and
Enjoyments of this World. 'Tis like a Child's
flighting a Wedge of Gold, and rather purfu-
ing
Parables of our Blejfed Saziiour. 195
ing an empty Bubble becaufe it fhines and
glitters.
So utterly without Excufe are thofe who
defpife and rejed the Offers of the Gofpel and
the Invitations to Religion, upon Account of
the Riches and Pleafures of the l^'^orld ; or in-
deed upon any other Account whatever ; For,
Religion is our chief Intereft, and therefore
nothing can (land in Competition with it.
Thofe that fut by the Thoughts of it till a more
convenient Time, that is, till they are fit for
nothing elfe, are no doubt very highly dif-
pleafing to the great Author of it ; but thofe
are much more fo, who totally and inj'ultingly
re]eci it. To defer the great Bufinefs of Re-
ligion is a very heinous Provocation ; but
Atheiftically to oppfe and vilifie it is certainly
much worfe. Which leads me to the
'fourth thing cxprefs'd in this Parable,
namely, theSadnefs of their Condition, who^
when they have //^rfr^ of, either i^itW^ ■ re]eci
this holy Religion, and abufe thofe that in-
vite them to embrace it ; or elfe, though they
profefs'ii, are negligent of its Duties, and live
not agreeably to it. ThQfir(l of thefe is repre-
fented by the King's being ll^roth with thofe
that made light of andcomplyed not with his
Invitation to the Marriage of his Son, and
pronouncing them unworthy of that Favour^
and tloat they fhould not tafte of his Supper y
and fending his Servants to invite others to the
Wedding ; and commanding his Armies to go
O 2 # and
T 9 6 Pra&ical Difcourfes upon the
ani destroy thofc Murderers, that hadjpitefully
entrcAted and fiain his Servants^ wlio brought
the graciouslnvitation to them, and to hum
up their City.
And indeed^ well may God's Wrath be
kindled againfl thofe that rejedl thefe won-
drous ExprefTions of his Love, and trample
under Fool: the Son of God, and defpife and
viJifie liisholy Rehgion, and undervalue all
his Condefcentions, and ufe his AmbafTadors
defpitefully, and call the whole a Tricky a
StatCvJugglc, and glory in their Infidelity,and
too often bLiljfheme that bleded JefuSjby whom
alone cometh Salvation.
Thefe Men will do well to confider, that
if it fbould prove true^ that there is no other
Name by which we can be fav'd, but that of
j^/V, their Cafe will be infinitely miferable
who have r?ot believed in that Name,but made
it their Eufinefs to prophane and ridicule it as
much as was pofRble ; but fhould it prove
pfot true, their Iklief in it will not at all be
injariotts to them cither in this World cr in
the ;5fje.' Oioiiid there be any after this. And
therefore, fincc the wittiefl: Infidel in the
World cannot prove but that 'tis pofftble^ and
wuyhttrtte^ that Jefus is the only Saviour of
the World, and the Confequence of not be-
lieving in him, being fo lad fhould it at length
prove indeed to he true ; certainly it muff be
the moft prudent Courfe to be of the (urefi
Side, and embrace that Faith, which if true, -
is
Parables of our Blejfed Saviour, 1 97
is the only Way to Happinefs ; and if f^lfe
will not however leave a Man in any Refpecl
in a worfe Condition than it found him.
Wow fadthft Confequence w'l^A be of not be-
lieving in Jefus as the only Saviour of the
World, and of rejeQing the Religion he
tai^ht, is exprefs'd in this Parable by the
King's pronouncing thofe that would not
come to the Marriage of his Son, to be un-
worthy of that Favour, and refolving that they
jboutd not tAJle of his Sfipper, and (ending Iiis
Servants to invite others to the Wedding ;
Which was literally verifyed upon ths ohjl^-
nate Jews, and will be as efecfuaily upon all
other Inf dels. That is, Men's obftinate In-
fidelity fhall at length be repay'd with God's
withdrawing that Favour which he fb long
tender'^d them and they refus^i, and putting
an End to their Day of Grace and Salvation,
zndjeali»g 'em up (as irreclaimable) to De-
ftruftion. Becaufe I have called a?9d ye refufcd
(lays Solomon^ perfbnating Chrijl or the Di-
vine Wifdom) / have firetch'*d out my Havd.
and no Man regarded^ but ye have jet at nou ht
my CounfeC^ and ivoald have none of my Reproofs
I alfo will laugh at your Calamity and mock when
your Tear cometh ; when your tear cometh as De-
jolation, and jour Dejiruclion as a iVhirlivind \
when Dijirejs and Angut[h cometh ufon)ou^ thtn
jb all they call upon me but I will not infver^ they
fhall feek me early but they fhall not find me^,
Prov. 1.24. The things tbu bshv^t:iio thtir
O ^ Fe.ice^
19S TraElkal Difcourfes u^on the
Peace, which ofjce were tender'd and made
known to them, jhali then be hid from their
Eyes. And no Condition can be fb miferable
as theirs, who by obftinate Infidehty, put
themfelves out of all Poffibility of Salvation.
The fad Confequence of ufing thofe fpiri-
tual Pcrfons contumeHoufly and defpitq^iy
who come as Ambaffadors from God with
theie glad Tidings of Salvation, is exprefs'd
in tiie I arable, by the King's [ending forth his
Armies to dejiroy thofe Murderers And to bar?t uji
their City ; which was likewife liter ally fulfill'd
in the Deftruftion of 'Jerafalem, and fhall be
as effeOiually verify'd upon thofe wicked Men
who vent their Sp/een againft the Reltgi on up-
on thofe that preach it, and vilifie and abufe
and trample upon the one becaufe they hate
the other. Bur Vengeance is mine, I will
repay, laith the Lord ; and a fiery DeftruQi-
on, even that of Hell, fhall (withoyt a deep
Repentance, which we befeech God to grant
them) be the Portion of thole whofc Malice
was fo inveterate againft Men fent from God
to invite them to Sahation.
This is the Cafe of fuch, as when they have
heard, totally rejecf this holy Religion, and
ahtife and vilifie thofe that perfwade them to
embrace it. And their's is as bad, who tho^
they profejs it, are negligent of its Duties, and
live not agreeably to it : Which is ex^ refi'd in
the Parable by a King's finding a Man at the
Marriage Supper that had not on a Wedding
Gar-
Parables of our Blejfed Saviour, 1 99
Garment, and frying unto him, Fr/V/yrf, hoxv
cumiit thou in hither not having on a, Wedding
Garment 1 And the Man's being fieecklefs up*
on it, and the King's commanding his Ser-
vants to bind him Hand and Foot a?id take him
away and cafi him into outer Darknefsj where
fljali be weeping and gnajhing of Teeth,
This is in Allufion to what was cuftomarv
in thofe Eaftern Countries, the having pecu-
liar florid Sort of Garments, on purpofe to
grace fuch feftival Solemnities, and none be-
ing permitted to talk of thofe Feafts, but
who had fuch Garments on.
So in Chriftiamty, 'Repentance and Refor-
mation of Life are the Wedding Garment,
without which none, let them make never fb
fpecious Profeffions, fhall tafte of that Happi-
nefs which is propos'd as the Reward of be-
lioving in Jefiis. Faith without Works is de^d,
the Soul without Repentance is polluted, what-
ever it profeffes to beliece ; and without real
and fubftantial Holinefs no Man fhall fee the
Lord. And when at the great Scrutiny in the
l^ft Day, God fhall take a ^/>)vof every Man,
of the State and Condition of his Soul, that
every Man may be difpofed of according to
hisDeferts; and fhall ask thofe formal Pro-*
feffors who have liv'd like Heathens j or as if
taith alone could fave them, and took no Care
of good Works, How came you in hither ?
How came you into this Society of Chriftians
cot having on the Wedding Garment ? What
O 4 will
2CO Pr0ical Difcourfes upon the
will they be able to fay in their Excufe ? Will
they not be like him in the Parable, confound-
ed and afloamed, 2nd mtQrly Jpeechiefs ! What
will they liave to plead in Bar of that dire Sen-
tence wliich will then be paft upon them, hind
them Hxnd and Foot and take them arva), 8>^c.
certainly nothing, but with inexprefTible Hor-
ror and Deipair and SelfC ondemndtiojt mufi
fubmit to their fad Punifhment.
Fiom all this, there is in the lafi Flace this
general Ohjtr cation drawn, ihdX many are calPd,
:h lit few chofen. The plain Meaning of which
I fuppofe, to be this.
That though the Cofpel is preach'd to My-
riads of People, and all chat hear of it are /»-
'viteddiYikt to embrace it, and 'tis God's good
Pleafure that a/J fhould i^e Jav'^d, and come to
the Kjiowledge of the Truth : Yet the moft will
make a very ill \}{^ of their Liberty of Choice,
2sA many utterly r^;>c? this Invitation ; and
more, though they do fw^y^^e it, yet become
never the better for it, by not leading their
Lives agreeably to their holy rrofeflion. And
by this means, among the many thit are caPd,
there will bebiitfeiv that will approve them-
if Ivcs to God as e/e^ or choice and r;ghr good
Chriitians, and but ferv confequently , that
will enter jnto the eternal Joy of their Lord ;
according to what" our Lord faid in another
Place, Jh-art i^ the Gate and narrow is the Way
thai: leadeih unto Li/e, af^d few there be that
fnd It.
Where-
Parables of our Bleffed Sauiour. OOl
Wherefore, to conclude this Parable. As
we have all of us been caWd and invited to a
fm cere Faith in, and intire Obedience to the
holy Jefus, and do make open Prvftfjion of
fuch Faithy and Shew o^ fuch Ohedierice ; it
concerns us as much as our Souls are worth,
and as M'e would avoid that outer Dayk^efs
where is eternal weepng and g»afbing of Teeth ;
to take all pomble Care that our Faith be jfb
fi/jcere and I'lVc/j as to pvoducQ good JVorksyfach
as may make our Cai/i/^g arjd FJe^ion jure. Not
to reft contented with the Form of Godlinefs,.
or outward Profef/ton of Chriftianity. but to
endeavour after the Poner of it and lead our
Lives according to our Belief ; to imitate our
Lord's moft bleiTed Example, and obey all his
holy Precepts, and fubmit to the Difpofals of
his Providence chearfully, and bear unfpctted
Love and Fidelity to him through the whole
Courfe of our Lives. And by this means
•fhall we be reckon'd among his cho/ce Jewe/s^
e/eci'and precious, and be receiv'd into the //e'^r-
eB and dearefl^Sind even an irjfeparable Relation
to him; and when this Life's at an End, be
conducted by his Angels into Wi^^ ghrivus Pre-
[ence^ there to fiiare in his Havpimfs to eter-
nal Ages.
M
The F Pv A y E R.
^^ OST bleffed God, tioe Fnthcr of nur Lord
J. ^^ejm Chnj}, xiho z?: inil/iiie Mtrc , And
ama-ii-'g
10 2 Pra&ical Difcourfes upon the
ivmizing Condefcenjiort hafi invited me miferable
Creature (though poor and maim'd^ halt and
Blind J and dejlitute of every thing that may re-
commend me to thee^ except it be my Wretched-
nefs) to the mofi intimate Union with thy glori-
ous Son ; and as the Bride of that Divine Bride-
groom and enjoy hii Love, and be blejfedwith his
tenderejl Regard, his Prote^ion and Defence^
and to partake of his Honour and Glory and Hap-
pinefs : How can I enough praife and magnifie
this thy wondrous Goodnefs ! And with what
Tranfports of 'Joy fljould I embrace fo ineflimable
4 Favour ! But 1 alas ! stupid as I am, and be-
witched with the Cares and Bufinefs and Gain
and Pleafures of this World, have hitherto Hood
in the Way of my own Happinefs, and difregard-
ed this moft gracious Offer, and prefer^ d every
thing before this fpiritual Marriage with the Son
of God ; or At beji have deferr'^d it flill till fome
other Timey provoking thereby mofl jujily thy
Wyath and Indignation again}} me, and deferv*
inf. to be for ever excluded thy bleffed Prefence as
infinitel) unworthy. But now^ Lord, I do
earneslly repent, and am heartily forry for fo un-
grateful (lighting juch infinite Mercy: The Re-
membrance of this Vilenefs is grievous unto me y
the Burden of it is intolerable ; and with the ut-
mofi Earneftnefs of a troubled Spirit I beg thy
Heavenly Aid, that now without the leafl Uelay
I may chear fully embrace the glorious Invitations
of theGofpel, and love and honour the Meffen-
gers which brifjg me thofe glad Tidings, And
[wee
p
Parables of our Bleffed Samour, 105
pr.ce my Maker is p leafed to he my Hmhand,
fray I be alw.tys nfjndful of my Duty to him^ and
brar him unj^otted Fidelity and Love, be his in-
tirely^ and for ever Jubmit ivitbout Referve to
his Hea:enly('Over»ment, reverence his Autho*
rity^ arUglorijie him rvith my Body and my Spi-
rt' which are his. And grant, merciful Gody
I ^umbly intreat thee^ that the Spirit of Infidelity
rr,^y never toffefs my Soul, left I totally reject this
b^tjTed Invitation, or having embraced it^ and
entered into fo near a Relation to my Saviour^
ai^am divorce my felffrom him by entertaining
flrange and forbidden Loves, And fince I am
fo highly honoured by the Son of God, may I
always be careful to preferve the Dignity off fo
high a Calling, and not debafe my felfby low funk
brut:jb Actions ; hut, as befits the fpiritual Spoufe
of Christ, be cloath'*d with the Wedding Garment
of fincere Purity and Holinefs, that fo I may
never be fep urate d from my dearefi Lord, but ever
enjoy the unconceivable Happinefs of his Hea^
venly Kjngdom. Which grant, merciful fa-
ther, for the Sake of that bleffed 'jeftts. Amen.
Amen.
PARABLE
104 Pra&ical Dijcourfes upon the
PARABLE VI.
Of the Ten Virgins.
Matth. XXV. I, 2, 3, 4, 5, 6, 7, 8, 9,
IG, II, 12, IJ,
T^?/? /&4// ^^? I(Jngdom of Heaven be likened
unto Ten Virgins, tvhich took their Lamps^ and
rvent forth to meet the Bridegroom.
And jive of them were wife, and five were foolijh.^
They that were fooltfb took their Lamps y and
took no Oil fvieh them.
But the wife took Oil in their Veffels with their
Lamps.
While the Bridegroom tarried, they all Jlumber''d
and fleft.
And at Midnight there was a Cry made, Behold^
the Bridegroom cometh^ go ye out to meet him.
Then all thofe Virgins aroje, and trimmed their
Lamps,
And the foolish [aid unto the wifsy Give m of
. jour Oil ; for our Lamps are gone out.
But the wife anfwer'*d, faying, not fo ; lefl there
be not enough for m and you, hut go yt ra"
ther to them that fell^ and buy for your felves.
And
Parables of our Blejfed Saviour. 205
And rvhile they went to huy, the Bridegroom cajne,
And they that were ready^ rvent in with him to
the Marriage y and the Door was jbut.
Afterwards came alfo the other Virgins^ fij^^^t
Lordy Lordy open to f^.
But he anjjver'*d and faid, verily I fay unto youy
I know you not.
Watch therefore^ for ye know neither the Day nor
the Hour^ wherein the Son of Man cometh,
T Hough thcfrfi Intention of this Para-
ble, as may be probably collcfled from,
the foregoing Chapter (which is a De-
Icription of the lad State that was e'er long
to overtake Jerufaiem for the Jews obftinate
InfideHty, and their murdering their Saviour)
was to urge the Jewifli Chriftians to a Prepa-
ration and watchful Care againft that Time
of Sorrows ; and that they would be fb wife
as to make Provifion for their Safetj by being
very careful that that Time furprize them
not in wicked Courfes ; but that living like
faithful Difciples of Chrifl-, in all Obedience
to his holy Commands, his Providence might
watch over them and fecure them from peri/b-
in^ in that dreadful Deftrudlion .• Tho' this
might be the firjl Intention of this Parable,
yet I fuppofe it defigned likewife to rcprefent
the Xeceflity of Mens conftant Preparation
for Death and judgment, by a fedulous Care
and Watclifulncfs over themfelves, and dili-
gent Practice of all Religious Duties and Ob-
ligations ',
lo6 FraBical Dijcourfes upon the
ligations ; Becaufe 'tis very uncertaitt whea
God will fummon any of us to leave this
World and appear before \{is jufi Tribunaiy
and his Call may be very fudddh and unex-
peded ; and becaufe the Confequence of be-
ing unready and not ft to obey it, wiU be inex-
preflibly mijerable. Watch therefore^ fays our
Lord in the Conclufion of this Parable, for
ye know neither the Day nor the Hour when the
Son of Man cometh.
In my Difcourfe upon this Parable thus un-
derftood, I fhall do two things.
Firft^ I fhall give a particular Interpretation
of the Parable, and itew how aptly expref^
five it is of the Senfe our Lord couch'd under
it. And
Secondly, I fhall urge that upon the Practice
of Chriftians which is exprefs'd by it ; name-
ly, that they would watch and be ready ^ be'
caufe they know not the Day nor the Hoar,
Firfiy I fhall give a particular Interpretation
of this Parable, and fhew how aptly expref-
five it is of the Senfe our Lord couch'd under it.
The Parable is an Allufion to a Cuftom a-
mong the Jews, of the Friends and Neighbours
of the Bridegroom when there was a Wedding,
conducing him to the Bride-Chajvber with
Sor^gs and burning Lamps, and partaking of
an Enter t-ainment that was prepared for them,
and IJ;?atthg the Door when the Bridegroom
was enter'' d, to keep out the intruding Rabble ,
, and afterwards admitting none that were not
ready
Parables of our Blejfed Samour, 107
ready to attend him at the Hour he came,
which was uncertain. And tht Sexfe which
our Lord couch'd under this Reprefentation
is this : That 'tis highly neceflary every Ghri-
ftian fhould be always readj and prepar'd by
a /jolj Life^ to attend the Callo^ Chrift when-
ever he fhall fummon him out of this World
by Death, in order to his final 'Judgment ; be-
caufethe Time of that great Summons is fb
very uncertain ; and eternal Happinefsor Mi-
fery refpeftively depends upon Mens being
frepar'^d or not prepar'd for it. Now, how
aptly and movingly exprellive this Parable is
of this Senfe will appear from the following
Interpretation of it.
By the Virgins in the Parable is reprefented
the Society of ChriflianSy thofe that profels
to believe in, and to be Difciples of the holy
Jefus ; who, like Virgim, ought to be pure
and footle fsy innocent and modefi: r.nd humble^
fober and temperate in all things, piom and de-
vout^ and the like : And as the Want of thefe
or any of thefe good Qualifications, is to a
Virgin the greateft Blackening and Difparage-
ment, fo the Want of them in Chrifiians is
likewife the greateft Dififonour to them ; ex-~
pofes them to the Scorn and Contempt of God
and all guod Men ; renders them unworthy of
that holy Same by which they are call'd, and
defies and ftains thole Souls which Chrift pu-
rified with his preciotis Bloody that they might
be his own Peculiar , zealous of good Works.
By
10 8 Pra&kal i)ifc6urfes Kpon the
By /W/of thofe Virgins being wife and half
foolijh, is reprefented the great Difference there
is among thofe that go under the fame gene-
ral Character of ChriHians ; fbme zaimnd
idley carelefs and unthoughtfut^ taken up v/ith
the Gaieties and FoHies of the Worlds lavifh
of their Reputation, and /«5o/^ in their Convcr-
fationand Behaviour^ while others are fb wifi
as to conHder the Characier they bear, and
live ai thofe that make ProfefTion o[ Ho/me fs^
that is, with Care and CircumfpeUio'/?^ V\ atch-
fulnefs, and a diligent and attentive Piety :
That fb they may preferve their Honour and
the Dignity of their Profe/Jion, inviolate and
tmstain'd^ and be prefented as chusie Virgins
unto Chrift, that Divine Bridegroom, when<
ever he floallcome.
By the jL4w/)Jof ihofe Virgins, is expreffed
the Soals of Chriftians, which are to burn
with holy Fires of Love and Devotion to God
and their Saviour, and make them asfb many
Lights in this dark and ieniglted World ; for
ye are the Light of the World, fays our Lord
to his Difciples, therefore let your Light fb /bine
before Men that they may fee your good i^'^orks and
glorffe your Father which ts in Heave??, Maf, 5.
j^. 16. That is, as the Souls of Chrifticins
are tUumir^ated by the Spirit of him who is tlie
Father of Lights, and in whom is no Darknefs
at all ; as they ?.re warrn^d by his Influences
wlio deicended upon the Apofllesinthe Uke-
ncis of F/rt'j and have Divine Affections, by his
holy
Parables of our Blejfed Saviour, ^09
holy Breathings inkindled in them ; fb they
f]:ould influence thcwho/eMaxiy^nd make thofe
that name the Name oF Chrift hke fb many
burning and (hining Lights in the Mid ft of a
crooked and perverfe Genera tion,{b many emi-
^ '/tent Examples of Piety and real Goodnefs ;
fuch^ as by their own Practice fhoulcl recom-
mend their moft holy Religion, and (et before
Man's Eyes the Beautji of HoUmfs by their
own Conherfation,
By the Bridegroom^v^'hom thefe ^/Vf //7j with
their Lamjts went forth to meet, is reprefented
our dear Saviour, (hat Heavenly King's Di-
vine Son, for whom he made fb glorious a
Marriage in the Parable I laft difcours'd of-,
where the Reafbns why the Gofpel is compar'd
to a Marriage and our L.ord to a Bridegroom
are particularly infifted on. And by going forth
to meet this Divine Bridegroom is fignify'd our
preparing againft his calling us from this world
by Deatijy aiid providing againft his Advent to
'Judgment \ that is, by frequently contemplating
our Mortality^ refleQing on the Shortmfs and
Uncertainty o^U\^Q^ and therefore making the
beft ufe of our Time while we have it, as not
knowing how fbon our Breath may be requi-
red of us ;and becaufe after Death comes 7«%-
»iff>^f,therefore endeavouring to make read) our
Accounts by frequent Selt-Hxaminaiion, and
from the ferious Confideration of the Urrors
of that great Day, and the fcvere Scrutiny into
our Thoughts as well as Words and Adions
1' thaj
'2 1 o PraBical Difcourfes upon the
that wemuft then undergo, colle6ling with Sr.
Peter ^\vh at mAnner of Ferfons we ought to he in all
holy Converfation and Godlinefsy that we may be
found of the great 'Judge in Pf/«(re,and,as Virgins^
without Spot and bUmelefs. 2 Pet, 5. 11.
By the 0;/ in the Virgins Lamps,and which
they took with them in their Vcflels when they
went to meet the Bridegroom, is reprefented
the GVi^ffx and Veytues of i hriftianity, which
are the proper Nourifhment of the Soul (that
Lamp of the Lord, as Solomon calls it) and will
brighten and enhven it as Plenty of Oyl does
a Lamp,and rrnkt^ the IV ay of the Jufi like a/bi-
ning Light, [hining more and more anto the per^
fe^i Day ; and which, when they fail, fpiritual
Darknefs will follow as in ^hzmp gone out :
And if the Light that is in you be Darknefs, fayi
our Lord, how great is that Darknefs ! But the
Chriftiari Vertues were very aptly reprefent-
ed by Oyl upon thefe further Accounts.
i*/r//,BecaufcOy was generally reckoned in
the eaftern Countries as a great part of a Mans
Riches \ and when they would exprefs great
WeAlth,x.\\Qv do it by magnifying the plenty of
Oy.Thus Jo^,when hereflea:ed,in his Afflifti-
on,upon his former opulentCondition,the Rock
(or the ftone Jar that was made ufe of topre-
ferve Oyl in) fays he, pour'd me out Rivers of
^yjob.29.6 And the Prophet Micah^whtn he
reprefented the Impoffibility of appeafing his
offended God, even by the moft rich and cojtly
O ffering, wtU the Lord be fleas'* d^ fays he, with
ten
Parables of our Blejfed Saviour, an
ten Thoufand Rivers of Oyl? Micah 6. 7. and
in abundance of Places of Scripture the increafe
of 0)1 fignifies the Increafe of /^/V/?^i. And
therefore,tohave a Soul plentifully ftored with •
divine Graces and Vertues, whereby we lay
up a Treafure in Heaven and become rich to-
wards God, being the gr eat eji aad only true and
durable Eiches ; is very aptly reprefented by
having Oyl in our VefTels and our Lamps.
Secondly, 0// was likewife among the Eaft-
erns a Symbol of the greatefl: HonOKrs^as is evi-
dent from the whole Story of the Bible, where
we read that at the fblemn Coniecration and
Inauguration o^Kjngj and Priells Oyl was al-
ways us'd, and that among the Jews by the
AppointmcQt ofGodhimfelf;3ind is ftill in Ufe
with us at the Coronation of our IQngs : And
therefore, very fit to reprefent thofe Chriftian
Vertues which fo highly enohle the Soul as to
render it like to God, holy as he is holy, pure
as he is pure, perfect as he is perfe8: ; and
whereby through the Merits of Chrifl: we be-
come Kjngs and Prtefls to God, and fia/l reign
with him for ever. Rev. i. 6.
Thirdly, Oyl was an Emblem of 3^)'and
Pleafure, and much us'd therefore in Feajls and
Entertainments, as is evident not only from
Heathen Writers, but from holy Scripture.
There we read of the Oyl of Joy and Gladne/s ;
and our Lord in his Direftions concerning faft-
ing, bids his Dilciples not make a vain glori-
ous Shew of it by an affeded Snilennefs and
Pa Do(v?t
H. I 7 Pra&kal Difcourfes upon the
Down Look^disfiguriDg their Faces as the Hy-
pocrites did : But thou, when thou fafteft, fays
ht^ar.otrJt thine Hend that thou appear not unto
Men to fafi ; /. e. make Semblance rather by
this means, as if thou weit going to a Feafi.
And David,\v\\zn he recounts God's Goodnefs
tohim,faysamoRgfl: other things,r/-/o» haft pre-
pared a Table for me^ thou hafl anointed my Head
fvi b Oyi and mj Cup runneth over^ Pfalm 2^, 5;
which fignifiesthe Happinefs of his Condition
in general as well as his being advanc'd to the
Throne on/rael. Many other Placei there are
of this Nature ; but thefe are fufficient to fhew
how fitly thole Chriftian Graces are exprefs'd
by 0)1, which caule the greatefl: Joy and Satis-
fa£lion to a holy SouI,and the Pradice of which
is full of Pleafureand unfpeakable Delight Sin-
cere Religion is the moft chearing thing in the
World, and a good Confcience a continual
Feaft ; Indeed, to rejoyce is only proper for a
goadChriftian, whofe Mind is clear and «W/-
fturPd, and in confi:ant Hope and Expedation
of the Happinefs of Heaven. But he, whofe
Mind is rack'^d with a SQnih of his deep Gui/t,
and feels the Laihes of an enraged Confcience,
and is terrified with the unexpreflible Fears of
Damnation, has little Reafbntohave Joy or
Comfort in any thing. Oyl therefore, or the
Emblem of Joy and Chearfulnefs,is of nothing
more aptly exprefTive than of the Graces of
cur holy Religion, whofe Ways alone are in-
deed WaysafPleaJantnefiandJoy,
- . By
Parables of our Blejfed Saviour. 2 I g
By the Virgins all flumhering And flee}/(77g
while the Bridegroom tarrfd-. is fignified the
J»adzene^tysind Frailty cfeven ih^ befi of Men.
Becaufe this Divine Bridegroom delayeth his
Coming, we are all of us too apt to Uy afide
the Thoughts of it ; to think but little upon
Death and Judgment as things a great Way off,
and for which there will be Time enough to
provide hereafter : And for want of due Jd-
zertency to thefe roufi/7g Subjefts, we are apt to
grow heaz^y in our Religious Performances,and
fuffer fpiritual DrouzineJ$ to creep too much
upon us.This made holy David czW upon God
fb often to quicken him in his Rfghteoufnefs ;
and St. P4«/ to exhort his Corinthians toaivake
to Righteoufnefs, and thus to rouze the Ephe-
fians, arvake thou that fleepejl : Eph. 5. 14. And
in this fpiritual Slumber (though the unavoid-
able Frailty of humane Nature will in Part
be accepted as our Excufe by our merciful Sa-
viour, who knows and pities our Infirmities,
yet) even the befl of us indulge our felves too
much,and enter into the Number ohhofooli/h
Virgins, and endanger the ExtinQion of our
Lamp through the Decay of our Virtues, and
expofe our felves to many Dangers and Temp-
tations, and frequent Falls. For this Inad-
vertency to that great Truth, that the End of
all things is at hand^ is one great Realbn why
even the righteous fall feven times a Day ;
whereas would we ohwzv fet our Lord before tu
as coming to judge the quick Arid the dead, and
P 5 reflctt
a 1 4. Pra&kal Difcourfes ufm the
refleO:, that perhaps the next Hour our Soul
may be required of us by him that gave it,
and fo an End put for ever to our State of Pro-
hmoriy and an irreverfible Sentence fbon after
be pafs'd upon us according to our Delervings,
we fliould not dare to be fo often mav^d from
our Duty, but be careful and circumfpeftand
always upon our Guard, left that Day fur-
prize us unawares J and while we drowze away
our Opportunity our Lamj/s go out, and the
Bridegroom call before we are ready to enter
with him into the Marriage Chamber, and fb
the Door be (but.
It therefore highly concerns even ihtbefl of
US, fwt to fleep as do ctherSy but to tvdtch and be
fober, having our Loins girded about, and cur
Lights burning, as our Lord exprefles it, and
our feh es like unto Men that wait for their Lord
when he will return from the l^^edding, that when
he cometh and knocketh we may open to him imme-
diately. Blejfed are thofe Servants whom the
Lord when he cometh fball find thus watching \
zeril) I fay unto you, that he (ball gird himfelf
and make them fit down to Meat, and (after
the Manner of Bridegrooms) will come forth
and ferve them', Luke 12. 7^<'i&c i.e. will
impart to them the Joys and Felicities of his
heavenly Kingdom. And if he fliall come in
the fecond or thirdW-Jtchy that is, in the Time
moftaddided to Vanity and Inadvertency, as
l^South and Manhood ; Bleffed in a more efpe-
ciai
Parables of our Blejfed Saviour, 215
cial manner ate thofe Servants. And what the
Angtl faidto the Church o^Sardis^Rev. ^. 2. is
very necefTary Advice even to the ^^ M^n
Jiving,^!? wAtchfui^ andfirengthen the things that
remain ivbnhare ready to dye \for I have not found
thy works ferfect before God. And what our
Lord fays, Rev. 16. 15. deferves to be (erioufly
confider'd ; Behold I come as a Ihief b/ejfed'if
he that tpatcheth and keepeth his Garments^ lefi
he rvalk naked and they fee his Shame,
y By a Cry being made at Midnight j behold the
Bridegroom comet h, go ye forth to meet him \ is very
lively and movingly reprefentedjhow unexfeEt^
edty the Day of Judgment fhall fur^rize the
drouzy World, and how fuddain, for any thing
we can tell to the contrary, the Time of our
Death may be,which is totfs theForeruner of it.
Midnight is a Time ot great Silence^ and de»
ftin'dto Reflcind a Forgetfulnefs of the Toils
and Troubles of the Day ; and then, fuddain
Outcries and Alarums are doubly fearing and
affrighting, and feize with an inexpreflible
Contufion, Horror and Confternation. And
thus,when Men are in the Midji of their PVick-
ednefs,that fpiritual Night, employ'd in Deeds
of Darknefs^givcn up to Eafeand Luxury, and
forgetful of the great Bufinefs of working out
their Salvstion ', then fhall that Time of Sor-
rows fleaJ upon them as a Thief in the Night,
the terrifying Cr; fhall be made, behold^ the
great ^udgeofthe World comethy go ye forth to
meet him : For when they (hall fay, Peace and
P 4 Safety^
a 1 6 Pra&ical Vifcourfes upon the
Safety, fays the Apoftle, Theft fuddain De-
fhuciion comet h upon them as Travel upon a
Woman with Child, and they /ball not efcape^
I Thef. 5. ^. Then fball the Kjngs oftheF^arth
and the great Men and the rich Men^ thofe that
were thought happy upon Earth, inllead oF
going out to we^^ this Judge, hide themfelies
in DenSy in Rocks and Mountains j and Jay to the
Mountains and Rocks, fall on us and hide us
from the Face of him that fitteth on the Throne
and from the Wrath of the Lamb^ for the great
Day of his Wrath is come, and who fhall be
able to ftand ! Rev. 6. 15, 16, 17.
And no wonder if a guilty Wretch dreads to
go meet his angry Judge ; and all on the fuddain
with all his Stains and Pollutions about him,
appear before ^^ Tribunal who hateth Iniquity
and into rvhofe Pre fence no unclean thing CAn en-
ter : And, who is a confuming Fire^ to thofe
who by their obflinate Impieties have pro-
voked him to become their Enemy.
And fince all this is fo, a Man of any
Thought, and t\\^t\\2iS?iX\y JpprehenftonQ^i\\Q
' y^i Condition of being thus/;«r/?^/2,V and hur-
ried into the other World by fb quick and
unforcfeen a Summons (which no Man is
fure fhall not be his Cafe, fince many have
been called away with little or no Warning,
that have no more expc<5fced than we do
now) a Man of any Thought and Apprehen-
hon of things will furely be mov'd by fuch
Coniiderations 10 [hake off that fatal Drouzi-
nels
/ 1
Pari^hles of our Bleffed Saviour. 1 7
nefs which too eafily befets him, and by a
conftant Attendance to his Duty and Prepara-
tion for his Departure hence, be ready chear-
fully to obey his great Mailer's Call, rvhetUr
at Even or at Mid^^ighfj or at the Cock- crowing,
p* or in the Mornings lefl coming fuddainly he fnd
htm fleeping.
By the %vife Virgins arifing and trimming
their Lamps when that Midnight Cry was made,
is reprefented the more than ordinary Care
that even good Perfons ought to take when
by Jige or the Violence of any Diftemper the
Time of their Departure hence feems to be
near approaching, to ^»//W» their Piety ; and
by putting a Recruit of Oyl into their Lamps,
» acquiring new Degrees of Sandity, and warm-
'♦ ing their Souls with greater Ardors of Devo-
tion and holy Love, prepare to go chearfuily
to meet their Lord, Then is the Time, when
every fincere Chriftian fhould endeavour to
aiorn his Soul with all the Graces of the holy
Religion he profeffes, to improve every re-
maining Minute of his Time to this beft of
Purpofes, to rfflV^w the many Hours formerly
mifpent in Vanity and Folly ; and by frequent
Contemplation of the infinite G/^^', Sanctity
and Biijiof that heavenly World to which he
then ib (tnfibly draws near, inflame his De-
fires of being at the End of his wearifbme
Journey to it ; and fit himfelf for thejpiritu-
al unjpotted Enjoyments of that happy I lace
by having as Uttle Commerce as is poffible
with
a 1 8 Pra&ical Difcourfes upon the
with this World below, and have his Cohver-
[Ation in Heaven, which will fo quickly be
the Place of his everlafting Abode.
By the foolijh Virgins faying to the wife ;
give U6 of jour Oyl for our Lamps are gone out^
is reprefented the Want of Preparation among
thecarelefs and inconftderate for this fo great
and fuddain Change ; and their mighty Con-
fternation upon it, and the vain and infignifi-
cant Courfes they will take in^ their Surprize,
to makeup, if poflible, their own Defers, by
borrowing of others that have Souls better
fbrnifh'd with Piety than theirs. And by the
wife anfwering, noi foy left there be not enough
for us and you^ and bidding them go rather
and buy for themfehes ; is ffiewn that 'tis ut-
terly groundief to exped at that gr^at Day of
Retribution, when every Man fhallbe reward-
ed according to his own Works^ to fare the bet-
ter for the Sandlity of others y and that every
Man has enough to do to work out his own
Salvation, and muft keep his Lamp alive with
his own Oyl, muft nouriOj his Soul with his own
Vertue ; for there was never, nor ever {ball be
any meer Man fo holy and excellent but muft
return this fame Anfwer as the wife Virgins
did, to fuch as fhould beg them to beftow fome
of their Vertues or Merits upon them, not fo^
leli there he not enough for our ftlves and you.
And if this be true, what will become of
the Popifli Dotlrine of Works of Supererroga-
pon ? If the bgjt Man in the World has but
Vertue
Parables of our Bleffed Saviour, a 1 9
Vertue enough to fecure his own Condition,
(and that through m^mtQ Mercy too, and upon
Account of the all-fufficient Merits of Chrill)
where is there any left for him to beftow up-
on others ? But this is one of thofe Doflrines
that bring much Money into their Coffers, and
therefore, right or wrong> they'll be fure to
maintain it.
By the Bridegroom's coming while thofc
fooltjb Virgins went about io unlikely an Em-
ployment as then immediately to furnifh their
Lamps with Oyl, which before were unre-
garded and fuffer'd to go out, and the Door
before they were provided being (hut ; is re-
prefented, the Invalidity, generally fpeaking,
of a Death-Bed Repentance ; that 'tis too late
to begin to be good when the Bridegroom comes ^
and thofe that would enter with him into the
Marriage'Ch amber muft be ready and prepar'd
by a previous Courfe of holy Living, and that
for fbme con fider able Time,
This Hurry of the foolifli Virgins at that
Time to get Oyl for their Lamps, wss only
the Effe£l of the Terrors of that Midnight
Call-, had it not been for thai, they would
have drouz'd on ftiJl in their thoughtlefs Way
of living, and in all Probability, had it prov'd
^falfe Alarm, they would have return'd again
to their Dream of Vanity, when this their
Fright was a little over. And fb it is with
thofe that think not of Repentance till Death
and Judgment flare 'em in the Face ; they are
the».
120 Pm&ical Dijcourjes upon the
then wondrous jfbrry for having offended God,
becaufe they fee they are like to be for ever
punifl-j'd for it with the Devil and his Angels;
and ivifh they had liv'd better^ and beg God to
forgive 'em, and />row//^ Amendment for the
Time to coa e : But all this very feldom pro-"
ceeds from Love to God or his holy Religio/ty
as appears by their being as bad as ever, when
God has been pleafed to reftore them to their
former Health. But, fuch Repentance as this
is but a Piece of Mockery ^ and will not be ac-
cepted ; it muft be a real and thorough Change
of Mind exprefs'd in an intire Reformation
of Life and Manners that will incline God to
pardon and forgive. Not with (landing all the
Hurry of the foolifb Virgins to get Oyl for
their Lamps upon this fliddain Notice of the
Bridegroom's coming ; becaule their Lamps
were before fupr'*d to go outy we fee the Door
was fhut upon them.
By the wife Virgins that were ready, their
going in with the Bridegroom to the Marriage-
Fealf, is reprefented the great Happinefs of
the fincerely good, who by holy living are
ready, and prepar'^d for their Departure hence
into the Woi Id of Spirits. That is, as there
was great Preparation made to receive the
Bridegroom among the Jews, and other
Eiflerns, great Joy and Feltivity, and which
iht Children of the Bride Chamber, or thole
that attended the Bridegroom, did partake
of, Tinging EpithaUmtums or nuptial Songs in
Praile
Parables of our Blejfed SaviOur, 1 1 1
Praife of the Bridegroom and his Bride, and
rejoycing in their Happinefs , and wifhing
them long Pfofperity : So, the Joys of the
higbefi Heavens (which are the Marriage-
Chamber of this Divine Bridegroom our Sa-
viour) in the Society of innumerable Saints
and Angels and glorified Spirits, are prepared
for thofe that love our Lord Jefus in Sinceri-
ty ; and by a conftant holy Life, are ready
to leave thefe Earthly Habitations, and enter
with him into that holy Place : Where they
fliall enjoy a moft blifsful Eternity, for ever
Tinging Hallelujah's to the Praife and Honoiu-
of th2Lt glorwu^ Nawe, in which all the Nati-
ons of the World are bleffed j pra/Jifjg God
and faying, Let m he glad and rejc.yce and give
Hpnour to hintf for the Marriage of the Lamb
is come, and his Wife hath made her felf ready ;
and huffed are they which are call'*d to the Mar-
riage Supper of the Lamb, Rev. 19. 7, 9. And
well is that Care and Watchfulnefs and holy
Preparation repay^d, which will procure an En-
trance into that holy Place, where Chriftis
fitting at the right Hand of God ; and make
us Sharers in the Joys of Angels, and in the
Happinefs of our dear Redeemer !
In the laB place ; by the fccl/flj Virgins
coming after the Door was fljut, and iaying,
Lord^ Lord, open unto m, and his anfwering,
/ know you not ; is exprefs'd the fad and reme^
dilef Condition of thofe whom Death and
Judgment [urpiizQ unawares, and that are-not
pre'
Ill Pra&ical Dijcourfes upon the
prepar'^ii by a holy Life. They may cry, Lord,
Lord, long enough in the Bitcernefs and -An-
guifli of their Souls, and profefs that they be-
lieve in him and are his Difciples, and callM
by his Name, thAt they have eat aftd drunk in
his Prefence, and that he hath taught in their ,i will thofe
excluded Wretches then be in/ What Horror
and Defpair will then take Seifure of their
Souls ! What Outcries, what hideous Wail-
ing5 will there be ! How will fome frame fruit-
lefs Excufes^ Lord, we have eaten and drank in
thy Frefence, and thou ha/l taught in our Streets,
&c, while o//^^rj, with deep Sighs in vain beg
Pity and Commiferation, of him who never
before deny'^d it. What intolerable Anguifli
will they feel, to fee thofe whom they hated
and dejpis^d on Earth, then enter'd into the
glorious JVlarriage Clumber of. the Son of
God ; and thej themjehes, they who were
profperous here, and to all Appearance the
Friends and Favourites of the Divine Bride-
groom, eternally jbut out from his Prefence
and the Joys of thofe celeftial Regions, and
bft behind in unconceivable Torments, and in
the Company of malicious Fiends and Devils,
to liuger under an Eternity of Mifery / No
Words can ever reach thole Horrors, nor can
our
Parables of our Blejfed Saviour, a i ^
our Thoughts conceive them ; and may none
of us ever befo unhappy as to feel them ! But
be fb rvijt as to watch and be ready, and have
our Lamps burning, and our felves always
prepar'd for this great com.ing of our Lord,
for we know not the Day nor the Hour.
And thus have I given a particular, plain
and praftical Interpretation of this Parable
of the Ten Virgins^ whereof five were wife
and five foolijh ; and fhewn as I went along
how aptly expreffive it is of the Senfe our
Lord couch'd under it.
I proceed now to the other thing to be
done, which is to urge that WAtchfulnsfs and
Preparation by all manner of holy living againft
this coming of our Lord, which if neceUary to
our being admitted into his Joy ; and to fhew,
how great the Wifdom of {o doing is,and how
great the Folly of the Contrary : Porthole that
were ready and trirn'd their Lamps are called
wife Virgins in the Parable,and thofe that were
not ready,and their Lamps out are call'd fooUfh.
As for the Fo//y of not taking care to be rea-
dy and prepar'd againft that great Change of
Death iliall come ; it is a thing juftly to be
wonder'd at, that Men who know that one
Time or other they muft furely die^ and are
wholly intheDark as to the prec/fe I /wf of their
Death, and that they muft die but once, and
that,without any further Prohatwn,2iher Death
comes Judgment ; it is much to be wonder'd at
that thofe who know all this to be true, as
Chriftians
11 4- Pra&ical Dijcourfef upon the
Chriftians are fuppos'd to do, fliould iive fb
much at r4Wow,and be fb foolifhly carelefs in
managing their /afi Stake^ fo heedlefs in doing,
that %vell which admits of no /^c^fr/V/o/?, and
which, if done ///they are forever miferable.
'Tis the very Height of FoUji this, and vi^hich,
one would think, a Man of any Senfe could
not be guilty of.There is nothing that Men are
more afraid of than dying,and yet.fo ftrangely
ccntradiftious are they to themfelves, they
make the leafi Provifion againft this greateft
Evil.In other matters Men are fb rvift as to en-
deavour toy^t«;'f themfelves againft theirFears,
they provide againft Poverty by Diligence and
Farjimo/ty^a^ind Paw and Difeafes by proper
Jtitidotes and Prefervatives, againft the Ap-
proach of Enemies by the beft Defence they are
capable of making,and the like; and this ma-
ny times when there is only a Probability of
thefe Evils coming upon them : And yet a-
gainft Death, though they dread it above 4/f
//;/»gj,and know that it will certainly comt and
are uncertain howy^o/i>they make as little Pro-
vifion as if they were immortal^s the Angels in
Heaven, what a Bundle of foolifh Inconfiften-
cies is here ? They look upon Death as the
freateft of Evils,and yet regardk the leaft of all
things; they know it highly concerns 'em to
make Preparation for it by a good Life, and
they know the fad Confequence if it furprize
'em unawares, and they are not ftirethey fliall
not be furpriz'd the next Hour or Minute ; and
yet
P ambles of our Bleffed Saviour. 125
yet for all this they pat the evil Day far from
them, and by all Arts endeavour to remove
fuch Melancholly Thoughts as if they were
refolv'd not to- avo/J but fuffer what they fear,
and fecure to themfelves the Miferies confe-
qiient upon an untimely and unprepar'd Death.
And what is this, but juft the fame Piece of
FoUj and Mad^'e/s, as for a Man becaufe he
gi'eatly dreads the Plague therefore to run into
an tnfecled Ht^/* of all this, ask'd this further Queftion,
and who is my Neighbour ? That fb know-
ing our Saviour's Senie in that Particular, lie
might the better make it appear to him, that
lie not only lov'^d God with all his Hearty which
he thought he could fafeiy affirm, but hkc-
wife his Neighbour as hin*Jelf \ and therefoie
flood fair for eternal Life. To this latter Qiie-
ff ion Jefus anfwer'd by the Parable above re-
cited, and then ask'd the conceited I^awyer,
Which now of theje Three thinktji thou was
Neighbour to him that fell among the Thiez-a^
the Priejl and I evite that were his Count ry-
Men, Children of tlie iame Abraham, who
yet took no Charitalpie Notice of him, but-
paffed by on the other Side ; or the Samaritan,
who though a Schifhiatical Stranger to the
Common-
V)
a ^ 4- Pra&ical Difcourjes upon the
Common- wealth of Ifmel^ and an Enemy to
every jT^a', yet had Compaffion on him and
reliev'd and fuccour'd hJm with Charity fuit-
able to his Diftrefs ? To this the Lawyer an*
fwer'd, as he could not choofe but do, he was
his Neighbour thdXJbexv'd Mercy on him. Then
laid Jefus immediately to him, Go and do thou
iikervife. Which Words ftruck fo home upon
his Confcience, that they put a Stop to his
intended ^ajlification of himfelf, and we hear
of no fuinher Intercourfe he had with our
Lord ; and may imagine how he fneak'd away
afliam'd and confounded.
The Defign therefore of this Parable is to
give us a true Notion of Charity^ or Com-
padion and Relief of fuch as are in Diftrefs ;
and that both with Refpeft to the Ohje^ of
jt, and the Manner and Meafire of exprejjing it
to fuch Objedl. And therefore in difcourfing
upofi this Parable I /hall do three things.
Firfi, I fliall fhew who are the proper 0^-
jec^s of this Sort of Charity, according to the
true Senfe and Meaning of our holy Religion.
Secondly^ How we are obliged to relieve
them, in what Manner and in what ^leafure.
Thirdly, What great Encouragement we have
to this excellent Duty, with refpeO: both to
thii World, and that above ; or what a Blei^
lednefs it is to be able thus to give rather than
receive,
Fir(ty As for the proper Obje^s of this Cha-
rity, they are in general the really Indigent
and
Parables of our Blejfed Sa'viour, 255
and Calamitous, and fuch as are unable to
help themfelves. And that (without excepting
any) whether they be Strangers and Foreign-
ers, or Enemies, er Heathens, or Hereticks,
or wicked Perfbns ; All that are indeed necef-
fitous and heiplefs, are made by our holy and
moft merciful Religion, the Obje£ls of our
Compaflion and Relief. Thus the Apotlle,
As tve have Opportu/xUy, let us do good unto dll
Meny Gal. 6. 10. and our Lord, Do good to
them that hate you. Mat. 5. 44. and Rom. 12.
20, If thy Enemy hunger feed him, if he thirji
give htm Drink \ and in this Parable our Lord
propoles to our Imitation tbe Exanple of a
SAmaritan taking great Care of an unfortunate
Jew, though there could be no greater Enmi-
ty than between the Jews and the Samaritanty
and that grounded upon what of all Things
makeb 111 Will the moft inveterate, Diterfuy
of Opinion in Religion, And indeed 'twould
be a barbarous Piece of Cruelty and Inhuma-
nity, if I fhould let a Man perifh^ without
any Commiferation or Help from me when
I am able to give it him, becaufe he has for-
merly, it may be, been unkind or injurious
to me, or is of a different Religion, and of a
Nation that is in Hoftility with that to which
I belong. This certainly is not doing as X
would be done to, nor loving my Neighbour
as my felf, for every Man in a religious Senfe,
is my Neighbour ; 'tis more like the Rage of
^ Tiger than the Bowels of a Man, or the
Malice
^ 5 6 Pm&ical Difcourjes upon the
Ma/ice of a Devil tlian the Charity of a CAr/-
Jha^. As for Charity to Strangers and Fo-
reigners, that is exprefly commanded in leve-
ral Places of Scripture, particularly i Pet, 4. 9.
where what we tranflate, ufe Hojpitatity one to
another f is in the Original, ^ih'o^mi ^i'AKKnhxiy
Be kind to Strangers ; and by the Author to
tht Hebrewsy Heb. i^*. 2. the Probability of
receiving Angels unawares in that Dilguife,
(?iS Abraham and Lof did, Gen' i8. 5. and
19. 2.) is made the Motive to it. And how
excellent a Piece of jCharity .this is, and how
conducive to the Prevention of much Sin and
Mifery,! need not fpend much Time to prove :
There are few that have liv'd any confidera-
ble Time in the World, and have leen more
Parts of it than one, but have fome Time or
other, either tafted the Comfort of an hojpita-
ble Difpofition or fmarted for the fVant of it ;
and fuch Men are the fitteft to tell their
Thoughts of either : That is, how inhumane
'tis to be without Bowels to an indigent Stran-
ger, and how happy Mankind would be in
every Place, uere the Orders ot the great
Govdrnour of the World duly obterv'd in this
Matter. And as for wicked Perfbns, who de-
ferve the leafl: CompafTion of any, if they are
in other Refpects real Obje8:s of Charity,
thtir Wickcdnefs mull: not put a Bar to it ;
for we are to imitate the Example of the mer-
ciful God, who is kind and Benef cent to the
unthankful and to the evtl.
But
Parables of our Blejfed Saviour, i^j
But aD this is to be underftood with Refpett
only to the re/i!ly necefTitous and helplefs,vvho{e
Wants and Calamities are notfeign'd; and
who are unable to help themfdves to better
Circumftances.
For there are a very vile Sort of People^who
make a Trade of going about from Houfe to
Houfe and with doleful Accents, and a for-
lorn Appearance and formal Complaints en-
deavour to melt People into Co m pa flion to-
wards them ; who yet are far from being Ob-
jeds of this Sort of Charity ; their Neceffities
being counterfeit, or at leafl: they being very
well able to fupply them by their own Labour
if they would. 'Tis well known how gainful
they make this lazy Courfe of Life, how un-
willing they are to work when any would cm-
ploy them ; how much abominable Debauche-
ry there is in thofe vagrant Societies ; and how
great a Pefl: they are to the publick ; they be-
ing 110 better than a Band of Villains and Rob-
bers,and unprofiiable idle Drones, that live up-
on the Labour and Spoil of others, and are no
Way ufeful or ferviceable themlelves: And
therefore to relieve their pretended Necefllties
is to encourage the worft Men living in a
Courfe of Life highly diflionourable to God,
injurious to the Scate,and ruinous to their own
Soub. Nay further, 'tis to deprive thofe that
n/deeddeikrve our Charity ofconfiderableSup-
pluss,wnichare,though tnfenfibly beftowM up-
on thoCi vikV/ retches ; and were it computed
what
2^8 PraSkal Difeourfes upon the
what fbmc Charitable Perfbns give m a Year
in Mony to common Beggars at their Doors
•rotherwile, 'twould amount to Sum bige-
nough to cheer the Hearts of many Fafherle/s
and Widows, and decayM Houfe-keepcrs that
are in greater waf!t than thofe Vagrants, tho*
not fo whining and fb aflPeftedly nafty and
ragged. And 'twould be worth while for a
Perfon that has us'd hitherto to ic?.tter hisCha-
rity among thole coumerfeitObjQ^soru, to
try the Experiment what fuch Gifts would a-
mount to in a Twelve Month's Time, by lay-
ing ajfde what he would otherwife have be-
ftow'd that Way, whenever he is importun'd
by fuch Wretches for an Alms; and then fee
whether he can't difpofe of it to better purpofe.
Indeed, Labour and CorreBion is the beft
Sort of Charity to fuch kind of Beggars. And
would Men in Authority refblve to do their
Duty in this Matter, and other Perfbns refolve
to fend fuch Vagabonds away empty ,and with
Reproof aud Shame, the Cafe would fbon be
altered, and they would find it better to work
than fiarve, and look upon honeft Induflry
more eligible than the Lafh. Much Wicked-
nef s would by this means be prevented, and it
would be a double and treble Charity ; 'twould
provide for the Happinefs of both Body and
Soul of fuch as fliould be reformed by it from
fuch a Hellifh Courfeof Life ; 'twould be a
great Benefit to the publick, and Men would
Snd themfelves more able to fupport fuch as
are
Parables of our Blejffed Saviour. 159
are realfy opprefs'd with Want, and utterly un-
able to help them/elves. And fuch Behaviour as
this to fturdy Vagrants, however harfh and
fevere it may feem to fome indifcreetly com-
paflionate Perfbns, is plainly comn\anded by
the great Apoftle, 2 The/. 3. 10. Hg that rvill
not work^ neither let him eat. He that Wi^
not work, that is, that appears to be able to
labour but rather chufes an idle wandring
Life ; and there is not One in Twenty of our
common Beggars, but are of this Sort, hail
and lufty and iirong, and in more Heart and
better fed than many hontii znd indufirio 144
People : And they that can travel as they da
around the Kingdom, we can't fuppofe,what-
ever they may pretend, to be incapable of La-
bour.
Indeed, fometiraes a real Oh]tE\.o^ Charity
may prefent it lelf at ones Door or Abroad,
fucb as the blind and aged and maimed, and
the like, and thefe, no Queftion, ought to be
reUe^'*d ; but there being io m^iny Counterfeits,
fe and the ill Confequence of mifplacing ones
Charity upon them being fo very great ; He is
very tndtjcreet in bellowing his Alms that will
not be firft very well fetisfied whether they are
what they pretend to be, and dcferve his Cha-
rity or no.
But this Severity muft be ufed with Fru-
dence, and he that does deierve Correction as a
Vagrant,may yet by fbme calamitous accident
in following his lew'd Trade, be at prefent in
urgent
^40 Pra&ical Difcburfes upon the
urgent Neceflity of Relief; and here the Way^
is,firfl: to fupply the AWj(^/^and afterwards in
due Time to fLiperadd the Correciion. For I
muft let no Man, how wicked fbever, perifh if
I can prevent it ? and as I am in Charity bounds
by Severity when the Man is able to bear it, tO
provide for the Safety of !iis Soul^{b by a tiiile-
ly B-eiief likewife when there is urgent Need
of it to fiipport his Body.
So that upon the VVhole,a]! that want are to
bercHev'd, but 'ris after a different manner,
aiij the Charity muft be adapted to the Ne-
ceffiry ; to the Widow and the FathericE, the
Naked, the Hungry, the Sick and tlie Help-
k-{i rriufi: be miniftred Comfort and Support ;
but to llurdy lazy Travellers (as they call
themfelves) the Lafh and Labour and rough
Treatment ; and this, however harflily it may
foundjisthe greater Charity of the Two.
And thus much in ^f/?^^^/ for the fir ft En-
quiry occafion'd by this Parable, viz,, who are
the proper ObjeOis of this Kind of Charity, ac-
cording to the Intentof our holy Religion,or in
the words of the Lawyer to our Saviour, n'^^ is
oar Neighbour in this RefpeQ: ? I proceed to the
Second Enquiry, How we are oblig'd to ex-
prefs this Charity to the proper Obje£ls of it,
in what Manner and in what Mei[ure ? And rn
general^ as to the Manner of relieving, it muft
be adapted to the Neceffity to be reliev'd,and as
to the Meafure, it muft likewife be fiiitable to
liie Degree of the Nueffu)^ and to the ebihty
of
Parables of our Blejfed Saviour. 24.1
of the Perfbn that relieves it. But, to do Juftice
to this Enquiry, we muft be more particular y
and £hall therefore reduce the Neceflities of
the Obieflis of ourGharity to thele three Heads,
Poverty, Sicknefs, and Lofs of Lihertj y^nd fhew
the Manner and Meajure of reheving each.
As for Poverty, it may be of (everal Kinds,
and may confift either in Want of Meat and
Drink, or of Cloaths, or of a Habitation, or ia
a forlorn Widow-hood, and Lofs of Parents ;
i» e, in an urgent W^ant of NeceffariesforLife,
which the Perfbns are utterly unable, at leaft
for the prefent, to fupply themfelves withal,
and fuch a Lois of Husband or Parent,as leaves
deftitute of fuch NecefTaries, and of Means to
procure them
Now in cafe of fuch Poverty, the Relief
muft be fuited to the r/toJf urgent Neccflity ;
he that is hungry muft be fupplied with Meat,
and the thirfty with Drink, the naked with
Cloathing fufficient to keep out the Injuries of
the Weather, Strangers and diftrefled Travel-
lers with Lodging, and Widows, and fuch as
have been Houfe-keepers but are fall'n to De-
cay, with convenient Habitations, and a com-
petent Subfiftence ; and the Fatherleft with
good Education, and a Paternal Careindif-
pofingof them to Trades and Employments,
whereby they fhall be enabled to provide for
themfelves. And if any fhould be fb deftitute
of all Comfort as to want moft or all of thelc
Neceflaries, they muft be fupply'd with all,
R begin-
1^2 Pra&ical Difcourfes upon the
beginning with that ®f which there is the moft
need ; or el(e with a competent piece of Mony^
which, as the wife Man ikySySKfrvers iill things,
Ecclef. I ©. 1 9 But this Ufi muft be underftood
only with refptO: toa poor Man that is in fuch
Circumftances, as that, he can, without any
great Inconvenience, fhift for himfelf ; and
with the Mony given him provide what is
neceffary : But when a Man is in fuch prefent
urgent neceffity, whether of Food, or Drink,
or Raynnent, or Lodging, or the like ; that
he will be in great Danger of perifhing, if his
Wants be not quickly fupply*d,and the diftance
from publick places of Entertainment great,
and the Seafon extreme ; in thefe and the like
Circumftances, 'twould be but a mock piece
of Charity to give Mony and take no farther
Care of him ; there miift be f articular Provi-
fion made for fuch a Man's ]f articular Wants,
and that immediately and without Delay s.Thus
for Inftance, fuppofe a poor Manfhould come
to any one's Houfe in a (harp Winter, and
dark Night approaching, cold and faint, and
hungry and weary, agd beg for Admittance^
and that Pity might be had of his (ad Condi-
tion, and fbme Relief afforded him ; and fup-
pofe the Mafter of the Houfe fhould refufe to
take him in, or let him refrefh himfelf with
him, but withal give him a Piece of Mony,
and tell him that two or three Miles off there
is a Town, where for that Mony he may have
Supply of his Wants, and to fend him away ;
and
Parables of our Blejfed Saviour, 245
and fuppofe this poor Wretch fiiould either
faint by the Way or mifs of it, and in the weak
Condition he is in, be forced to lie abroad,
and by the Morning be found quite overcome
by the rigorous Sealbn, and ftarv'd to Death :
In this Cafe what will the Man's ^ry Cha-
rity avail him ? Or rather, fhall he not an-
fvver for the Death of that diftrels'd Creature,
wheo he could have prevented it but would
not ?
The manner of the good Samaritan's re-
lieving and fuccouring the uofortunate Jew
in the Parab e, though by his different Way
of Religion, quite eftrang'd from the Jews
is a remarkable Example of a thorough Cha-
rity. When he came near and faw what a
fad Condition the Thieves had left the poor
Man injdefpoil'd of his Mony and his Cloaths,
and wounded and left half dead; he firfi: ap-
plies himfelf to the Relief of the greateft Ne-
ceflity, and binds up his Wounds, pouring 'in
Oyl and Wine. And then, not thinking that
a futficient Charity to a Man in his Condition,
he fet him on his own Beaft, and brought him
to an Inn, and took farther Care ofhisRe-
frcfhment, and ftay'd there with him till the
morrow to fee that he had what was conveni-
ent for him ; and becaufe his perfefl: Recovery
would be a thing of Time, he leaves Morxv
with the Hoft, and a.Charge to look well af-
ter him, and promifes that whatever was
fpent more upon that poor Man's Account,
R 2 when
34.4- TraElical Difcourfes upon the
when he came again he would repay. This
was indeed a compteAt Relief, and managed
with as much DiJcretio?t as Compaffior?, and
our Lord's Application is, Go and do thou like^
wife. In all Cafls of this Nature, theCir-
cumftances of the poor muft be confider'd,
and the Relief faited accordingly.
2. As to the Manner of exprefling our
Charity tothe/^^, 'tis in fhort to make fre-
quent Vifits of Comfort to them, to refrefh
their Spirits by Pious Difcourfes of the Power
and Goodnefs and Wifdom of that God who
fends the Affliftion, who can remove it if he
thinks fit, and whofe chajining is an Argu-
ment of his Love^ and that if he dill continues
it, his Wifdom fees it will be for the hefi At
Uft ; that fb they may be inclin'd to hope and
trufi in God, and patiently fubmit to his good
Pleafiire: And 'tis to flipply likewife what is
neceflary for their Attendance and Recovery.
The poorer fort fhould exprefs their Charity
in this Inftance by pevjond Attendance and
Service ; and the more wealthy by providing
things necefTary, and overlooking and dire6t-
Ingto what is convenient. And this is a moft
noble Piece of Charity, and provides for the
Health of the Soul as well as the Body, and
uotliing can be morefeafbnable and rvell-tim*d.
For in Time of Sicknefs the whole Man is de-
je£led, and the Spirit which fhould bear up
his Infirmity, is then it [elf, for the moff parr,
rvounded ; through the near Prolpe£l of the
other
Parables of our Blejfed Saviour, 245
other WorId,and the bold AccufationsofCon-
fcience, which then^ iiniefs quite feard is loud
and clamourous. Then the Man is leafl: of
all able to help himfelf^2ind the Charge of Sick-
nefs is great ; and he that was poor in Healthy
when Sick is doubly poor ; and indeed there
is no greater Object of Pity and Compaflion
than a poor fick Man. And as all Charity muft
beuniverlal without excepting even Enemis,{6
in thii cafe, our Enemies fhould be the Objefts
of ourCharityto choofe.Vor upon a fick-Bed 'tis
moft likely that they will be reconcil'd,and 'tis
highly necefTary that then they /bould be; for
Sicknefs often ends in Death, and no Man can
tell but that Sicknefs which his Enemy then
lies under may be his lafi : And 'tis a miftrable
thing to die in Enmity, And therefore, before
it be too late, whoever is ar variance with a
Tick Man fhould go to him and endeavour a
Reconcilement ; if he hath injur'd the Sick in
any refped: he fliould ask his Pardon,and make
him Satisfadlion and Reltitution ; and if the
fick Man has injur'd himy he fhould go to him
to let him know that he freely forgives him,
and defires that all 111-Will may be at an End
for the future. And at that Time, when the
Spirit is ufually more foftned and compliant
than in Health, and the Soul more awaken'd
and fenfible of her Duty, 'tis very probable he
will hearken, and the Man will gain his Bro-
ther.And 'tis a great Charity indeed to eafe a
R 3 Tick
a 4- 6 Pra&ical Difeourfes ufon the
fick Man's Mind of the devilifh and torment-
ing PafTions of Malice and Revenge ; it pro-
vides for Peace and Amity for the future
Ihould he recover^2ind fliould he d^e^k makes his
Recount much eafier at the Day of Judgment.
^. As for Charity to fiich as are deprived of
their L/^^r/>, the Mai^ner of it confifts in vifit-
ing and difcourfing comfortably to them, and
in endeavouring by the befl Methods we can
to procure their Enlargement ; and in the
mean time, in helping them to Nece{raries,and
perfwading their Keepers to be kind to them,
and ufe them tenderly. And if they are impri-
fon'd for Crimes, 'tis to endeavour to make
them fenfible of the Guilt of them before God,
and that unlefs they fincerely repent of them,
an eternal Bondage in Chains of Darkne{s,and
in the lowed Hell, fhall come in the place of
the Dungeon, their Iron Shackles, and tempo-
rary Confinement. ' And the Objefts of this
pieceof Charity are as before a/i. Enemies as
well as Friends, Strangers and Foreigners, as
well as Neighbours and Acquaintance.
Under this Head of the Mxnner of cxprefling
©ur Charity to the Nccellnous, it is proper to
enquire what Preference may be made of one
Objeft of Charity before another, if more
ihould offer themielves than one Man can re-
lieve, at leaftat the fame time ? For our Di-
reflion in this matter, St. Paul has left us two
general Rules, the one, GaL6.io. where he
i^ys, as ivs hav'j 'Ot'i'crttsnitj hi m do good unto
* ■ All
Parables of our Blejfed Saviour, U4.7
aS Men ; hut efpecia/Iy to thofi that are of the
Houfboldof Fai-thy in which we are taught to
prefer Chrijiians before Heathem and Infidels^
when there is no Help but one muft be prefer'd,
and among Chriftians, to prefer in like Cir-
cumftances the pious and fincerely good,before
fiich as Jive not agreeably to their holy Pro-
feflion, for fuch only as have the Power of
Godlinefs, are properly of the Houfhold of
Faith. The other Rule is in i Tim. 5 8. in
thefe Words, If any provide not for his orvn,
ejpecial/j thofe of his own Houfe, or Kindred, he
has deny ed the faith ^ &c. and here we aredi-
refted, if a Preference muft be made, to make
it in Favour of our friends and Relatives be-
fore fuch as are Strangers to us.
But thefe Rules muft be thus explained. As
/r/?, where 'tis impoffihle for us to comply with
all Opportunities of doing good, there this
Preference is to be made ; but when we zan
we muft do good to aU, And fecondlj. When
the Neceffities of piot^s Chriftians, and our
Friends and Relations are equally great and ur-
gent with thofe of the impious and Strangers to
us, there likewife our Charity fhould begin
at Home : But thirdly^ when the Diftrefs of
an /// Man or a Stranger is greater and more
urgent t\\2.n t\\?iX. of a goodM^in or my Friend
and Relative, fb that t\\Q former will be in daji-
ger of perifliingunlefs i-mmediately reli,ev'd,and
the latter will notyhvx may fafely tarry longer :
Then there muft be no refpcd of Perfons, but
R ^ the
^4-8 Pra&ical Dijcourfes upon the
the greate ft- NccefTityy where-ever it be found
muft be firfi relieved,
I fhall add but one thing more relating to
the Ma?2f2erofQ%ipreffing our Charity, and that
is what St. Peter advifes, i. Pet. 4. 9. that it
be done without grudging. The Word in the
Original is ro^^ucrft©-, which fignifies murmur-
ing or urixoillingnefs in doing any thing, as if
'twere. torn and forced ixov^ one, rather than
proceeded from a free Inclination. And this
hateful churiifh way of Alms-giving, St. Pxul
likewife exprefly forbids, and (ays, our Charity
muft not be [hewagrudgingfy, or as of NHefftty^
2 Cor. 9. 7. and Rom. 12. 8. He that fheweth
Mercy Jet him do it with Chearfulnefs ; accord-
ing to the Example which God hinifelf hath
fet us, IVho giveth to every Man liberally^ and
fi^lfraideth not, James I, f^.
And here, I can't but admire and adore
the infinite Goodnefs of God; who has not
only oblig'd us to the Subfiance of this Duty,
but has i^o order'd the very Circumfiantials
of it ; that the Neceditous may be relieved
with as much Decency and Eaje to themfelves
as can be, and the Alms of others look ra-
ther like their own Propriety, as the Pay-
inent of a Debt, or reftoring of a Pledge,
or beftowing a Reward ; and that their
Souls might not be grievM by Frowns and
Taunts, and unkind Language, when they
receive Supply for the Needs of their Bo-
dy ! For "Man as well as God loves a chtarfnl
Giver ;
Parables of our BleJJed Saviour, 249
Giver ; and a Benefit that comes hard/j, and
with Ihews of VnrvJllingnej?^ is much lefj'ened
in its Value ; and a xMan of a generous Spirit
wouM prefer a Mite givtn with a (ree Heart
and XVbrds of Kjniinefs^ before the Largefs of
an Emperour^ if he muit fuffer Vphraidir>gs for
it, and opvrobrioi^s Treatment. Super Ornni^^
Vultus accefsere Bo/if, fays the Poet : All the
Delicates at his Friends Entertainment would
have relirh'd but very indifferently, had not a
chearful Countenance afTur'd him of his Welcome.
And if a /r^^ Charity be given in fecret too,
as our Lord himfelf direOs, Mttth, 6. 4. the
poor Man will not be ^0 much as put to the
Blu^ for what he receives ; and will come
fbort of the rich in nothing that is neceffarj^
and be free from the Fexations that attend an
opulent Condition ; and the Advantage of the
Wealthy over the Poor would then confift
chiefly in this^ That they are by God's Provi-
dence enabled to be the Supporters of the wesk ;
it being according to the Words of the Lord
Jefui^ more bleffed to give than to receive, AQs
20. ^5. Efpecially if we in the
Next Place, confider the Meafare of this
Charity. And in general, it muft be equal to
the Neceffities of the Poor, or at leaf): agree-
able to every Man's AbtUty, A great Necef-
fity mufl: have a great Supply ; as fuppofe a*
whole Family be in wan-t, the Relief ought to
be greater than to a fingle Perfbn : If a Fo-
reigner is diflreis'd, and has not wherewithal
to
150 PraLiical Dijcourjes upon the
to carry him to his own Country, h fhould
be more plentifully reliev'd than a Traveller
that is in his Native Country, and has com-
paratively but a little Way to go. tie that is
3 Prifbner or Captive for a great Debt or Ran-
fom, fhould receive more liberally of our Cha-
rity than one that may be releas'd for le/s ;
the Neceflities of a poor Man that is fick be-
ing doubly great, the Relief that is given him
fliould bear Proportion, and be more liberal
than ordinary : And the more dangerous and
lafting, and confequently chargeable the Sick-
nels is, the Charity fhould rife the higher ftill,
and greater Care be had of him, and Vifits
oftner made to him. He that is utter Ij help-
lefs and uncapable of vi^orking, ought to re-
ceive more largely of our Charity than one
that is in fbme Meafure able to help and pro-
vide for bimfelf. In thefe and all other Cafes
of this Nature, he that has the greateft need
mufl: have the greateft «S»/'/'/y ; and he that
has the greateft Ability, his Charity muft be
anf\^erable, and he muft give moft. But to
prevent all unneccdary Scruples in this Mat-
ter, we fliould remember, that Charity does
not confift in an Indivifble l^oint, lejs than
which fhall not be accepted ; for r. Mite given
with a free Heart and good Intention by a poor
Widow that could afford no more, was not
only accepted^ but the Charity highly com-
mended by our Lord^himfelt, and no doubt but
was crownM with a great Reward. 1 he ge-
neral
Parables of our Blejfed Saviour, a 5 1
neral Rule in this Cafe is that of the Apoftle*
I Pet. 4. II. As every Man has received the
Gift J even fo mintCter the fame one to another^
as good. Stew Arcs of the mmtfold Grace of God.
That is, every Man's Charity muft be pro-
portionable to his Ability ; he that has much
muft give plenteoufly, and he that has little
miifl: chearfully give of that little ; and no
Man that has any Share in this World's Good,
muft wholly fbut up his Bowels of Compafli-
on from his Brother that hath need. Remem-
. bring, That he that jorveth f^Atinglj, fhAll reap
Jparinglyy and he that Jorveth plenteoufly /ball reap
alfo plenteou/lji 2 Cor. 9. 6, So that accord-
ing to the Order of our good Creator, we fee
Riches are'IiJ^e our Blood, to circulate, and
ought to beconvey'd in due Proportions to
every Part of the great Body of Mankind :
The greater Channels are to fupply the ielTer,
and the fuller they are the more they muft com-
municate : Andnonemuftprefume upon Pain
of the worft of ill Confequences to flop this
Courfe, or divert it to unprofitable Ufes.
When our oivn Needs and thofe of our Re-
latives^ are modeftly and reafonablj fatisfied
and provided for, all the reft God gives us to
beftow upon the poor and needy, 'ris their
Inheritance; and we (hall be unjuft in our
Stewardfhip if we withhold it from them.
And, in the Words of the excellent Bifhop
Taylor y Certainly there is not any greater Baje^
mfsj than to juftr a Man to peitjb or b£in e-x-
' .' ' treme
2 5^ Pra&ical Dtfcourfes upon the
ireme want of that, r^hich "God gave me for him^
4nd beyond my own Needs. ■ And it muft ever
be remembred. That as Mens Eftates increafe,
their Charity muft in due Proportion increafe
likewife ; it muft not lye an ufelefs Lump in
a Cheft, or be improvM only to increafe the
Hoard, or minifter to Luxury and Excefs, or
the Extravagancies of a prodigal Heir ; but
this Bleffing of God muft be diftributed ac-
cording to the Will of God, to fweeten and
alleviate the Miferies of Mankind.
Arid now, would Men but aft according to
this their Duty, what abundant Supply would
there be for the Neceffities of every one f
That of Ifiiah 49. 9, 10. would then htlite-
rally fulfiil'd, Say to the PrifonerSy Go forth to
them that are in Darknefiy fbew your [elves ;
tiny jball feed in the Ways^ their Pafiures {ball
be tn all high Places, They fball not hunger nor
thirfty neither fball the Heat nor Sun fmite them ;
for he that hath Mercy on them jball lead them,
even by the Springs of Waters fball he guide them.
How many bitter Complaints, how many
Sighs and Tears, how much Mifery, and how
much Sin would by fuch Charity be prevent-
ed ? How many more might moft Men re-
lieve than they do ^ How very many might a
Mau of a large Eftate take care of, and what
vaft numbers of Poor might have a very com-
fortable Subfiftance, if all fiicli Men wouW
Confcientioufly perform their Duty in this
Matter ? And with what Eafe might this be
done
Parables of our Bleffed Samour. 055
done too ? That which is every Day fquan-
der'd away to no Purpoie, or confum'd in Vice
and Vanity, could it be computed, would
amount to a prodigious Sum ; and were but
Jo much beftow'd in Charity by every rich Man,
as heedlefly and unaccountably flips from him,
how many would enjoy a comfortable Main-
tenance, who now want NecefTaries, and are
ready to be ftarv'd, and all the while the rich
Man be not difcernably the poorer for it ? And
if fb link when rightly difpos'd of would go
fo far in this blefled Work, what happy Ef-
feQs fhould we fbon fee, if Men of large
PolTeflions would be perfwaded to obey their
great Benefa£l:or, and give largefy of their
Abundance ! And in order to this they would
do well to remember, that Riches are not
properly and intirely Men's oiv», but Talents
committed to them by God to improve, and
lay out to his Glory. That 'tis he that is the
great Lord and Proprietor of all, and M^a;, how
opulent fbever, no other than his Stewards ;
inrich'd on purpofe that they may fiipply thofe
that have need, and take care that none in
this great Family of the World perifh for
want of what is needful for their Support :
And that, of the Difcharge of this their Stew-
ardfhip, they muft render an Account at the
Day of Judgment, the general Audit of all
Mankind ; and then the faithful and good
Stewards, that have fulfill'd their Lord's Com-
mand, and gave the poor of this great Family,
ihfir
^54- TYaSkal Difcourfes upon the
their Portion of Meat in due Seafon, fhall be
receiv'd into their Matter's Joy : But the «»-
faithful and wicked Stewards, that were cruel
and hard-hearted to their fellow-fervants, and
only feafted and pamper'd themfelves , grew
exccfTive and luxurious with their Lords Al-
lowance,and did eat and drink with the drunken ;
their Lord will come in a Day when they look not
for him^ and cut them afunder^ and appoint them
their Portion with Unbelievers ^ where fhall be
weepiffg and gnajhing of Teeth^ Luke 1 2. 42.
And thus much may fuifice to be fpoken to
the iecond Enquiry, How we are to exprefs
our Charity to the proper ObjeQs of it, in
what Manner^ and in what Meafure ?
But before I proceed to what remains to be
done according to the proposM Method, I
think it will not be amifs to enquiie whether
in the ExprefTes of our Charity to the ficky
Danger of Infe^ion will not excufe frona vi-
fiting them ?
To this I anfwer, fr(t in general, that Dan-
ger of Infe£lion will not excufe W/ from vifit-
ing the Sick : For 'twould be ftrangely inhu"
maney and contrary to this'Chriftian Picy aiid
Compaflion which we are now difcourfing
of, todeiert a poor helplefs Creature in his
great eft Neceffityy only bceaufe there is a Pro-
bability of falling into the like Calamity :
And would any Man be willing to be ferv'd
fo himfelf ? Some then ought, even in Cafe of
Contagion, to vifit and attend the Sick; but
who
Parables of our Blejfed Samour. 155^
rvho are they, for every one will be ready to
fhift it from himfelf ?
In the firjl place, I think the neareft ReU"
tions of the Party ought to do it, for they
have a double Tye upon them, that of Nature
as well as of Religion ; and among thefe Re-
lations, thofe that are the moft difengag'd
from Bufinef and the Affairs of this World,
and have therefore the leaft Obligation to
come into other Company where there may
be Danger of fpreading the Infection further ;
and likewife fiich as have the feweft Depen-
dents upon them : That is, Private and fi»gle
Pcrfons are oblig'd to this Duty before thole
that are of more publick Callings, and have
Families ; and among thefe, he that is mofi
free and difengag'd, and capable withal, is
the moft obliged. If there be no Relations of
the infe£led Perfon (whether he be Poor or
Rich, Friend or Enemy, Good or Bad, the
Cafe is the fame) or none that will venture
upon fuch hazardous Attendance ; I think the
neareft Neighbours are oblig'd to do it ; i. e.
the fingle J and difengag'd from a Neceflity of
fablick Convey fe : For thofe that have Wife
and Children and Families, their Charity muft
begin at home, to take care of their own Rela-
tives is the prime Obligation ; and the Safety
of a whole Family is in moft Cafes to be pre-
fcrr'd to that of a fingle Perfon. And thofe
whole neceflary Employments call them into
much Companjiy are bound to avoid what would
endanger
i 5 6 Pra&ical Dijcourjes upon the
endanger their bringing InfeBion to that Com-
pany, and that for the fame Reafon as before,
becaufe the Safety of many is generally to be
preferred to that of one : And thofe upon
whole Life depends, under God, the Main-
tenance and Support of divers Perfbns, for the
fake ot thole Perfons, fhould be very careful
to prelerve themfehes. Only this ought to be
obfervM by fuch as upon thele and the like
Accounts, cannot prfondly vifit and attend
the infeded Perlbn, njiz,. That they take great
care to procure others that may do it ; and ac-
cording to their Ability, and the Wants of the
Perfon, to fend Supplies of all things necelTary.
And there are very many, who, though they
will not venture their Lives for Qonfciena lake^
and to gain the Reward of being merciful in
the other World, yet for Money they will do
it ; and therefore liich Encouragements muft
not be wanting from thole that are of Ability.
As for FhjficUm and Clergrrnen^ whole Pro-
feffions engage them to converfe with great
Numbers of People ; how far they are oblig'd
in this Matter, I think may be refolv'd thus :
If only one Perlbn in a Parifh or Neigh-
bourhood, or but a few in comparilon with
the whole Bod-^ of Men, be contagion fly fick ',
to me it feems, that neither Phyfician nor
Divine are in fuch cale oblig'd pcrfonally to
vifit them, but rather to forbear^ and only to
convey to them, by other Hands, what is
neodful for their Bodily and Ghoftly Health
re-
Parables oj our Blejfed Sdvlour. 157
refpe£tively. The Realbn is, becaufe the
Phyiicians and Divines being often fent for
to clivers Families, muft either not go after
they have vifited an infefted Perfbn, and (o
negledl their Duty, and«?4;^7 fufFer, andfbme
perifh for want of their Aitiftarice ; or, if they
Jbould go, would vefy probably endanger the
whole iVeighbonrhood : And therefore, the
Safety o{ great Numbers of People being to be
preferr'd before that o^o»e Or but a ftw, they
ought, I think, in this Cafe to keep at diftance.
But when a Contagion fpreads fb that it be-
comes t'/'/^^w/f*?/, and the ^r^^fer Number of
Perfons are feiz'd with it, then the Cafe is al^
t'er^d^ and then I think both Phyficians and Di-
vines are bound to vifit ferfo?^dl!y. For in fuch
Cafe, to (end Relief by other Hands, whether
Medicines or ghoftly Comfort and Advice ;-
would, by reafon of the Numbers of the Sick)
hQComc fmprai^icah/e; and 'twould be uhrea*
fbnable for the fake of a few that vVefe Well, to
deprive a greater Number that are Tick of the
great Benefit of perfbnal Vi[Tt5 of Phyficians>
which for many Reafons prove more effedlual
than prefcribingat a Diflance ;and of the Com-
fort of the Prayers, and more clofe and parti-
tuUr Difcourfes of Divines, which no doubt
are much more beheficfal, and make a deeper
ImpreiTion upon the Sout^ thafn^^^^r^/ Adyices
^nd Exhortations fent in Writing.
And Dhims in this Cafe feem to be more
obligM than PhyftcUas (though the Obligation
258 Pra&tcal Difcourfes upon the
is very ftrong upon Phyficians too/ and that
bccaufe the Safety of the Soul is infinitely to
be preferr'd before that of the Body, And if it
periflies it perilhes iovever, and will at length
involve the Body too in the fame eternal Ruin.
And, tor a Shepherd to defert his Flock in their
greatefi Necefjity, t6 leave the Care of their
Souls when there is the greatefi: Need of his
Help, and the infeinal Lyon roaring about
feekingwhom he may devour: This, I think,
is the greatefi: BurbArity, and mofl: bale betray-
ing that great Truft, that is pofTible.
The good Shepherd, lays our Lord, giveth
hU Life for his Sheep : And he, the great Shep-
heid, and Bifhop of our Souls, fet the Exam-
ple ; hut the Hireling jieeth becauje he u a Hire-
ling, and caret h not for the Sheep ^ and the Wolf
catcheth and feat ters and devours them, John
10. 12,1^. We fhould remember, that God
is infinitely powerful and can proteQ:,even from
the noiibm Peftilence, if he thinks fit ;and no-
thing more intitlcs a Man to the peculiar Pro-
teftion of the Almighty, than a faithful Dif^
charge of his Duty. And, however it may fare
with us here, there is a glorious Recompcnce
refer vcd for fo great a Charity in a betterVJorXd
Proceed wb now to the third and laft thing
to be done upon this Subje£l,which is to fhew,
what great Encouragement vjt have to this ex-
cellent Duty of Charity, or what a Bleflednefs
it is to be able thus to give, rather than to Re-
ceive, and that both with Relpe£t to this
World and that to come. For,
Parables of our Blejfed Saviour. 259
For, in thie firft place, with Relation to this
World, What can be a greater Pleafure to a
Generous Spirit, than to be the Happy Inftru-
ment of refcuing others from Mifery 2indWant,
from perifliing with /-/ir«gfr, or by other Ca-
lamities, and reftoring 'era to Life and Com-
fort, and Health and Liberty ? What Dehght
more high and noble, than that which will
arifefrom our changing the Sighs^ and GroA-as,
and Lar/jeffts of the iVliferable,into Rejoycwgs^
and the Curfes and horrid Blajphemies, and im-
pious Reflexions upon Providence, utter'd by
thofe whom Extremii?y of Poverty has made
defperate ; into Praifes and Blejjtng ofGod, and
Acknowledgments of his Goodnefs and Care of
the'Chiidren of Men ?
What caa caufe greater Complacency and
Satisfadlion in the Soul, than for a Man to
be as a Father to the Father lejs^ not only ia
maintaining them, but in providing for them
good and pious Education^ and honeft Trades,
whereby thefe very Children become A4en of
Probity, and ufeful to the State, who other-
wife, if left at loole. and unregarded, would in
all Probability have been the Pefts and Didur-
bersof the Community : Miferable themf(dves,
and theOccafionof mucii Mifery to others i^
And what more gracekil tea pious Man, than
to relieve the forlorn Poverty of fuch as are at
once depriv'd of their Husbands, apd the
means of providing for their Families, dnd to
be bleffed by thofe that were ready to peiifh,
S 2 an3,
a6o Pra&ical Difcourfes upon the
and cAufethe Widows Heart tofing for Joj ? Job
29. 51. This is pure and undefiPd Religion fii^s
St, James^ to vifit the Fathertefs and Widows tn
their Jjflici ion; Jam. i. 27. nay, 'tis a near
Refemblance of theCharity oiGod himfelf, v/ho
preferveth the Strangers, and relieveth the Fa-
therlefs and Widow. Pfal. 1 4 6. 9.
And indeed, every Expreflion of Mercy
and Compaflionrefemblesus to God^ whofe
Mercy ii above all his Works ; and to the Com-
paflionate Jefus, who fb pitied the miferable
Eftate of Mankind, as to leave his Father*s
Glories, and take on him the Form of a Ser-
vant, and fuffer in our ftead, that we might
be Partakers of Life and Pardon,and Immortal
Happinefs, and who went about doing GooddW
the Days of his Humiliation. And certainly,
to be like God,and the great Redeemer of the
World, Chrift Jefus, and that in the moft
Amiable and Glorious Perfedlion, muft needs
i^ll a Man's Breaft with Heavenly Joy,fince the
Happinefs of that blefled place confifts in the
Souls being transfornPd into the Divine Image
and Like i^efs from Glory to Glory ^ i John J. 2.
2 Cor. 3. 1 S.
But Secondly, (and which, with Ibme may
be the mofl prevailing Argument) there is
great Encouragement to Charity, with Rela-
tion to this World, becaufe 'tis the moft tbri-
'ving of all Chriftian Graces, and is always at-
tended with Profperitj^ and a BlelTmg.
David lays exprefly, PfaL jy. 25, I have
been
Parables of our Blejfed Saznour. Q 6 I
been Toung^ unci now aw Old, and yet [nw never
the Righteous forfaken, nor his Seed begging their
Bread, i. e. as it follows in the next Verlc,the
Righteous Man that is ever rherciful and lend-
eth : And not only hirnfelf, but his Pofierity is
blefTed. And this, a learned Au-
thor ai our own, Extends to all ^r.Mammnd,
Ages, and challenges any Hifiorian Lib.5.^erf.I.
of Pafiy or Obfervator of prefent
Times to gizeone Jnfiance of any Chrijlian Alms
Giver, that ever brought himfelf or his Pojlerity
to Want, na)y that did not thrive and profper
the better by that means. And this is confirm'd
by Solomon J Prov. ii. 24, 25. There is that
fcatcereth and yet increafeth, and there is that
with-holdeth more than is meet, and it tendeth to
Poverty : The Liberal Soul fballbe made fat ^ and
he that rvatereth fball be water"* d alfo himfelf.
That is, as the fame Author has it, unlefs by
Negligence or Suretijbipy or fome other Sin that
he lives in, he brings a Curfe and Poverty upon
himfelf, and Mercifulnefs prove not Antidote
fufficient againfl all other Poifon.
And he that is thus affur'd of the peculiar
Care of God concerning him,and that he (hall
always have a comfortable I'mvifion as long
as he lives, in Recompence of his liberal Cha-
rity to the Poor and Needy ; has queftionlefs
very great Encouragement to perform theDu-
ty.And as for the unavoidable Troubles of this
Life which will mix witli the mofl: perfe6l
Profpcrity here^ as Sickncls, Vexation and Dif-
S ^ appoiiu-
c:62 Praflical Difcourfes ufon the
appointments,and Temporal Loires,and fuch
like ; The Lord will deliver him that cof^fideretk
the Poor J fays Davidyi^ the Time of Trouble^ and
^rengthen him upon the Bed of Languijhingj and
make allhis Bed in his Sicknefs. Pf. 41. "i, 3. And
though many may be the Troubles, even of
tlie thus Righteous, which God may permit
them to be exercised with for many excellent
purpofes,)?? he. will fir ely deliver them out of all,
• As for the Encouragement to this Charity,
with Refped to the next World, it is thusex-
prefs'd by our Saviour, Mat,:t^,.j, Bleffed are
the Merciful for the) f hall obtain Mercy ; that is,
at the Time vihen every Man will ftaod in
the greateft Need of Mercy, the Day of Judg-
ment.For then there will be particular Enquiry
madeimothc Difcharge of every one's Stew-
ardfhip,in Point of Mercy and Cempaflion to
the Indigent and Calamitous ; and the great
Judge of all the World, has declar'd,that when
he fliallcomein the Clouds of Heaven, to ren-
der to every Man according to his Works ; he
will efl:eem the ExprefTe? of our Charity to his
neceffitous Servant^ as done to himfelf,and will
rev^ard the Merciful, not only with a />«^//f^*
Co7nmendation^2X that General AiTembly of all
the World, but will receive them to a Partici-
pation ofthe Glories and Felicities of his Eter-
nal Kingdom : Saying, Come ye hlejfed Children
of my Father, inherit the l\j?/gdom prepar'^d for
youfrQm the Beginning of the M'^orld^MsLt.Z').'^^'
And furely no Man can want Encouragement
to
1^.
Parables of our Blejfed Saviour. 265
to the Duty when It (hall be rewarded in fuch
a Manner as this:
I fhall now infer fome kw things from the
vvhole,and ^0 conclude this Argument. And
firfl:, from the fi:ri6: Charge that God has gi-
ven, in the Revelations of his Will, to every
capable Perfbn, to fupply the Neccflities of W/
that want Relief, and that according to the
Wants o^tho^ Needv,and in a Meafiire fuitable
to his Ability ^^\y\ inforced thisChargc with the
moft prevailing Motives that can be made ule
of: From hence VmhvthQ gVQ2itV nreafonable^
xep, as well as Impiety, of charging God with
the Mileries of Mankind in this inftance,
For,what would they have- God do more in
this Matter than he has already done ? Would
they have him exercife his Omnipotence in
wholly preventing Poverty?That is would they
have him interpofc in all the Contingencies of
this MortalLife,and immediately commAnd the
Sea,^Qv Example,to be c-j/w,when a Veflel is in
Danger,who[e Wreck would be the undoing of
feveral ; or fend an Angel to fteer her from
Shelves and Qi.iickfands,to prelerve her from
Pirates,and condu6l her inSal'ety to theHaven?
Would they have the Land miraculoufly fe-
cur'd from all Misfortunes too, from the Villa-
niesofMen,from Cafuai Fives, ivom Inunda-
tions and Earthquakes ; and would they have
Men forcibly withheld from being guilty of
fuch Vices as ruin Thou(ands,fuch as Pride and
Luxurjjand Wantonnefs and Excels ?
S 4 Or
■264. Tragical Difourfes upon the
Oi' if (as well they may) they think this too
unrcafbnable to be defir'd, would they have
God,whcn Men are thus reduced to Poverij/yim-
med lately work Miracles for their Relief ?
Would they have R Averts bring Food to the
Hungry as they did to Elijah, i Rings. 1 7. 6. or
would they have every Poor Widows Cruife of
Oyl,and Barrel of Meal be as lafting as the Wi-
dow's ofSarepta was, ver 16. or would they
have Water fpring from Rocks j and be imme-
diately turn'd into H^ifje^ to chear and refrcfli
fuch as are parch'd with Thirft ? Would they
jiave our Lord come down a fecond time frotn
Heaven^ to heal DifeaJeSyOr^n 4f^gel always fet
t)pen ihQ Prifan Doors when good Men are
confined and macerated,or the like ?
That fuch extraordinary things have been
fometimes done,is fuiBcient to evince, that God
is not an idle Spectator of Humane Affairs; but
to exped it fhpuld be alwajs ib, is looliflily
•preiurhptuous.
But, it may be,thore that are ajliam'd of this
would yetjby alj means,have God t^kc?i feverer
Courfe with his unfaithful Stewards than he
does ', and at lead: difpUce thtm^diU^ give their
Riches to others^ that Aitij might jee and fear ^
A id do i>}0 more ivickedly. Thus Man will be re-
plyir*g again jl: God, and the Clay j^png to the
Potter, ■i'Vijy hdjl thou made me thus ?
' Bur, I wopld fain know, whether thefe
Counlellours ot the All-wife God, would
irive all that arc unfaithful m their Steward-
'•" fliip,
Parables of our Blejfed Samour. 265
fhip, us'd in this Manner, or only fom for a
Terrour to the reft ? If all the World would
quickly be in Confttfion^ by fuch frequent
.Changes in States and Govern ments^ and l^ri-
vate Families, as would then be made ; \i jome
only, in TerYorem, and to affriglit the reft into
a moreConlcientious Difcharge of their Duty,
why that is often done ; nothing is more com-
mon than the Rife and Fall of Men and Fami-
lies, and fomctimes their Decay is made very
remarkable by fome extraordinary Accidents.
Which, if Men would obferve it, is warning
enough to them to be faithful in their Sievv-
ardfhip : but if they will beihoughtlefs and
regard it not^ the Blame ought to be their''sy
not GocPsy and their's will be the Punifhrnent
too at the long Run, when he fhall call every
Man before him to make up his Accounts.
Wherefore, let no Man any more, for the
future, pais Impious and Rafh Cenfures upon
the All'xvife and Good Governour of the Uni-
yerfe, becaufe his Servants negle£l their Duty
in this Matter ; butratherjiumblyandearneft-
Jy intreat him to incline their Hearts to a better
Obfervance of his Holy and }uft, and Merci-
ful Commands : And if the Poor fhall dill go
unpitied and unrelieved, let us commit their
Cauli: unto him, who, if with Patience they
perfevere in well-doing, will at length abuo-
dantly recompence their Surlerings htre^ with
Glory, Honour and Immortality in the King-
dom of Heaven.
Secondly,
1
2 6 6 Pra& teal Dijcourjes upon the
Secondly, From what has been faidj infer,
the great Baienefs and Iffgr at itude of thorc who
thus wickedly betray their Truft, and thereby-
bring fuch Odious Afperfions upon their great
Benefaotor^ and fb much Sin and Mifery upon
Mankind.
Gcod God / That ever Men fhould be fb
low funkjfb vilely brutifli and degenerate,as to
prefer a Shining Coach and Gay Livery's, and
Vanity and profufe Folly in many other In -
ftancts,berbre the Honour of their God,and the
Comfort and Relief of a Poor Afflifted Chri-
flian / That they fhould be contented to hear
the Groans of tiie DiftreiTed, and the Blafphe-
riiies of Atheiirs, againft that God who gave
t i . they have ; rathfer than by retrenching
any tiling- from their E^cejjive Way of Living,
to filence either ! 'Tis a Monftrous Complicated
Impiety this, and Iviil at laft pull down a
Hea v y Veng-eancc.
Wheiefore, from the whole, I infer, in the
h{\. placfjiow higlily it concerns us all to imi-
tate the Example of tlie difcreetly and thorough*
lych'^iViifcyUSamaritnyi in the Parable, and be
more careful of this our Duty hv the future.
For if we prove /// Stewards of the Talents
God lias committed to our Truft for the Re-
lief of the Calamities of our Brethren, we fhall
not only have the Sins o( Vnf ait hfulnefs and
bale h/gyatitude to answer (or; but the Pro-
•phalie Flouts and Cavils of the AtheifUcal, the
Curies and Imprecations of the defperately
Mife-
If
Parables of' our Blejfed Saviour. 'i6y
Mlferable, the Thefts and Murders, and other
Villanies of fuch, whole Vnreiiei-edVovtny
forced to be thus wicked ; and the Blood of
fach as dfd for want of Succour ; jift this will
be charg'd upon us, and overwhelm us with
Eternal Horrour and Confufion.
*A liereforejto conclude "; while tve have Time^
let us do good unto all Men, hut efpeciaHy to
thofe of the Houjbold of Faith ; let us make
Fric'/tds with the IvlAmmon ofVnrighteoafnefSj
that when all this World's Good fhall fail us,
we may he received into Everlafting Habitations.
Let us lay »p for our f elves a good Foundation a-
gainfi the Time to come, and be Faithful Stew-
ards oi the manifoldGrace /G<3^ committed to
us ; left our great Lord fhouldcome in a Time
when we think not of him,and place us on the
Left Hand, and pafs this Difmal and Irrever-
fible Sentence upon us ; Depart from me ye cur fed
into everUfiing Fire, prepard far the Devil and
his Angels. I'or I ivas Hungry and ye gave me
no Meat^ Thirjly and yeg^ve me no Drink, a
Stranger and ye took me not in^ Naked and ye
cloathed me not. Sick and in Prtfon, andye vifited,
me not.
From which terrible Qondemnxtion^and that hard-^
ned Difpofition that dejerves it, and will inevi-
tably bring it down upon m if not fpeedtly 4-
mended, the Merciful and Good Lord deliver
uaall^ for the Sake of his Compaffion in Jefus
Chrifi our Saviour. Amen. Amen.
The
268 Praffical Dtfcourfes upon tht
The P R A Y E R.
1
OMoft QompAUiottAte 'Jefm ! Thou great Pat*
tern of Charitify rvho in the Days of thy
Flefb rventejl About doi»g Good to Mankind^ re*
lieving the Neceffities both of Body and Soul, and
haft commanded thy Difcifles to go and do like-
wife ; give me the Grace, I befeech thee, accord-
ing to my Abilityy to be charitable to all that ars
really Necejfitomy without excepting any, but al-
WA)f to guide thefe good Works with Difcretion :
Leji by my ill'plac''d Alms, I encourage Debauche-
ry a^d Sloth, and have the lefto give to thofe
that trulj want. And fince the Poverty and
Sicknefs of the Soul is of all the mofl dangerous
and deplorable, that I may be fo happy, as by
Fraternal Correction, and Sea/onable wholfome
Counfeland Advice ^ according to mj Opportuni'
ties and Capacity, to relieve the Spiritual Ne-
ceffities of my Brethren, and convert a 'Sinner
fiom the Errour of his Way, and fave a Soul
from Death \ And may I always chearfully ^^r-
form thif Godlike Duty, and take Delight in the
Blejfed Work of cheating the Hearts of the Di-
Jlrejfed, and making light the Burthens of the
Ajflicled, and thereby vindicating thy Providence
from the File Afperfions of Wicked Men, and
occiftoning much Thankjgivir/g unto God, may
I never forget that I am the Steward only of
that Portion of this World"* s Good, with which
■ thou hijl intru/led me, for the Goad of thy great
Family :
f^
Parables of our JBlejfed Saviour, 269
Family : An^ that thou wilt one Day call me to
give an Account of the Dijchdrge of this my
Stewardjbipj particularly enquire into my A^s of
Charity^ and infinitely reward me if I be found
Faithful in this Trujfy and for ever funijh me
with the Devil and his Angels if I he not. And
that I may abound the more in this excellent
Grace, AJJljl me effectually and immediately to
cut off all Excejfes and vain Superfluities of Life,
and never let me be fo forfaken of all Piety and
Humanity, as to fuffer my poor Fellow- Servants
to want Neceffariesy rather than retrench my vile
Extravagancies ! And may this moJi exceUenv
and royal Law of thine be always prefent witb
me as my Rule, to do to others as I would be done
by in like Circumflance ; and in all the Expreffes
of my Charity, let thy Glory, and the Good of
my Brethren and the Publick, be my fole End ;
and remove far from me all Pride and Vain-
Glory, for thy Mercies Sake. This and whatever
elfi is necejfary to the Perfection of this great
Duty, grant me, I befeech thee^ mofl; Compaf
fionate Saviour Jef/is, Amen.
PARABLE
1 JO PraSkal Dijcourfis upon the 11
PARABLE VIII.
Of the Talents.
Matth. XXV. 14,15, 16, 17, 18, 19, 20,21,
22, 25, 24, 25, 26, 27, 28, 29, 30.
5r^^ KjiJgdom of Heaven is as a Man travel"
ing into a far Country^ who called his own
Servants^ and delivered unto them bis Goods,
And unto one he gave £ve Talents^ to another
twoy and to another one ; to tvery Man ac"
cording to his feveral Ability , and Jlraight-
way took his Journey.
Then he that had received the five Talents went
and traded with them, and made ther^^ other
five Talents.
And likewife he that had received trPo, he alfo
gained^ other two.
But he that had received one, went and digged in
the Earth, and hid his Lords Money,
After a long time, the Lord of thefe Servants
Cometh, and reckoneth with them.
And
f' Parables of our Blejfed Saviour, 171
^jifid fo he that had received five Talents c^me
and brought other five Talents^ fa i />g, hord,
thou deliver'*dst unto me fve Talents ; be-
holdj I have gained be fides them five Talents
more. *
His Lord faid unto him^ Well done^ thou good
and faithful Servant, thou haft been faithful ,
over A few things, I mil make thee Kuler
over many things : enter thou into the Joy of
thy Lord,
He alfo that had received two Talents came and
faid. Lord, thou deliver'^dfl unto me twoTa'
lents ; beholdy , / have gained two other Ta^
lents befdes them.
His Lord faid unto him, Well done, good and
faithful Servants thou haft been, &'C.
Then he which hat received the one Talent came
and faid, Lord^ I know thee, that thou art
an hard man, reaping where thou halt not
fown , and gathering where thou hasi r.ot
ftrew^d.
And I was afraid, and went and hid thy Talent
in the Earth 5 lo, there thou haft that is thine^
His Lord anfwer^d, and faid unto him^ thou
wicked and ftothful Servant , thou knoweft
that I reap where I did not fow, and gather
where I have not ftrewed :
Thou oughtesi therefore to have put my Money
to the Exchangers, and then at my coming I
fbould have received mine own withUfury.
Take therefore the Talent from him, and give
^ it unto him that hath ten Talents,
,4 For
1
a 7 - F^dflical Difiourfes upon the ^
For unto every one thdt hath fball be given^ d»d
he fljall have abundance ; but from him that
hath not jball be taken away even that which
he hath.
And cajl ye the unprofitable Servant into outer
Darknej^', there fljall be weeping and gnafh-
tngof Teeth,
TH E Interpretation of this Parable may
be tliis. %^ a Man travelling into a
far Country^ is reprefented our Savi ^
cur's leaving this World, and afcending into
Heaven after he had finiOi'dthe great Work
of our Redemption ; and by his catling to him
his own Servant 5 y and delivering to them his
Goods, is fignified his enabling his Dilciples
with fufficient Gr4fe and the AfHftanceof his
Holy Spirit, to perform that Duty and Ser-
vice which he requires of them in his Abfence.
By his giving to one Five Talents, to ano-
ther Irvo, and to a third but One, according
to their feveral Abihties, is expfelTcd, that
God affords his Grace according to Mens na^
tural Capacity of ierving him, (for there is a
previous Ability firft fuppofed, and fuitable
to that is the number of Talents that are
given) and to the Kjnd and Degree of Service
that he thereupon expects from them. He
that by the previous Gift of God in his natu-
ral Endowments, is capable of doing him great
Service, and of being an excellent Example
10 others ; and is therefore by the Providence
of
Parables of our Blejjed Saviour, 17^
of God defign'd for, or actually plac'd in an
eminent Station^ and employ'd in a Service of
great Weight and Difficulty \ to him is given
greater Aid from Above, becaufe he is more
capable q{ improving what he receives to God's
Glory and the Good of the Church ; and has
likewife greater Needoi the Divine Affiftance,
by realbn of the Difficulty of the Duty he is,
to perform. And he that naturally is not fb
capable, receives proporcionably le/A'id from
Heaven ; but yet fuch as is fufficient to en-
able him to difcharge that Duty which, accord-
ing to his natural Capacity f is requir'd of him.
By His Trading that had received Five Ta-
lents, and gaining other Five, and his gaining
other Two that had received but Two ; is ihewn
that according to the Me a fur e of Grace and
fupernatural Am{\2LncQ that Men have receiv-
ed, fo fhould their Improvement be, and that
faithful Chriftians will be careful to make fuch
Improvement : And by His hiding his Ta-
lent in the Ground that had but One^ is repre-
fented the inexcufable Sloth and Idlenefs of
wicked Men, who will not take fo much
Pains as to improve, tho' but One Talent, in
order to their Salvation/
By the Lord of thofe Servants coming after
a long time and reckoning with them^ is repre-
fented the Coming of Chrift to 'judgment at
the End of the World, then to enquire into
every Man's Works, and Reward or Punifh
as there is juft Occafion.
T By
1
a 7 4 Pra&kal Difcourfes upon the
By His receiving the Diligent into his ^oy^
is exprels'd the Reward of the Righteous in
the BHftful Kingdom of Heaven ; and by the
Slothful and Wicked Servant, ('who was there-
fore Wicked bQC2iuih Slothful J by his bringing
his O/ie Talent to his Lord unimprov^d^ and
excufing his Unpiofitablenefs by laying, that
he knew him to be a hard Ma», unreafonably
gfiping , expelling to reap where he had not
jow»y and the hke ; and that therefore he
brought him his own again as he gave it him,
fearing to employ it, left he fiiould have loft
it, and yet been obllg'd to make it good to
his Lord : By this is reprefented the Bafe
Thoughts too many have of God and Reli-
gion^ as if it were impoflible to bear his Yoke,
and keep his Commands, he exading fuch
unreafonable Services from us ; but this is only
to excufe one Wickednefs by another, and
ihews what wretched Shifts 111 Men are put
to, to palliate their great Negledl of their
Duty to their Mafter ; as appears by his Lord' /
anfwering and faying. Thou wicked and floth^
ful Servant^ thou knewefl that I reap where I
forved not, thou oughteft therefore to have put my
Money to the Excliangers^ that at my coming I
mi^ht have receiv'*d my own with "Vfury^ By
which is reprefented the Neceffity of Mens
improving their Talent for that very Reafon
(were it true) which they are apt to plead in
Excufe for their flothful Negligence. For to
him that looks upon God as fo auflere a Being,
there
J
T arables of our Bleffed SaUiotir. 275
there is more than ordinary Obligation to /«?-
frove what he has committed to his Truft for
tliat Purpofe : And becaufe a Man efteems
God as an hard and fevere Mafter, therefore
to be idle and neghgent in his Service, is a ve-
ry prepofieroffs Courfe, and looks as if he had
a mind to provoke his Anger againlt him.
But indeed, This is the truth : God is fb
very far from being an UKreafonably fevere
Mdjier, that He is a moft indulgent Parenty
and commands nothing but what is very pra-
Qiicable, and highly conducive to the Good
and Happinefs of his Creatures ; which (hould
create a Filid L ove and Reverence in us to*
wards him, rather than a /lavifi Dread, But
however, he is not fb unreafonably forkd nei-
ther, as to pafs by the Provocations of obfti-
nate irrecUtmable Rebels, and clear thofe that
are Impenitent as well as Guilty y that have
heinoufly offended him, and yet take no care
toafmnd and recover his Favour. Though
he does not n/^ where be did not fowy nor gather
where he did not ftrew^ yet he expeds a due
Improvement of what he commits to our
Charge, and is ready Ukewife proportionably
to reward our Indufirj, And this is apt in-v
deed to quicken ii^di encourage us ill our Duty,
but by no means to Jcare and affright us from
it : For nothing can be more reajonable, than
for God to eXpeO: we fliould improve what he
beftows upon us for that very end, and that
we Ihould obey thofe Commands of His
T 2 which
l-jG Pra&ical Difcourfes upon the
which are fo highly reafombU in themfelves ;
and which he likewife affijls us to perform.
Let no Man therefore lay, God is an unrea-
fbnably rigid Maper, and his Commands /;/-
tolerahk Burdens ; for 'tis abominably fdfe (as
will appear more fully in the Sequel ;) But
were it true^ it would be no Excufe for Sloth'
and Idlenefs in his Service , much left for
wholly defertingit ; but rather, an Argument
for double Care and Diligence in it.
By the Lord of that Slothful Servant com-
manding his Om unimprov'd Talent to be
taken from him, and given to him who by his
Induftry had improved his Five Talents to
Ten ; is reprefented God's depriving thofe of
his Grace and the AfTiftances of his Holy Spi-
rit, who fo much negleO: it, and make no ule
of it to the great Ends for which it was given
them, (viz.) His Glory and Their own Ha^pi-
nefs \ and making ftill greater Additions of his
Grace to fiich as have well improv'd their
former Stock. And by his commanding the
Vnpro fit able Servant to be caft into Outer Dark-
uefs, where fhall be weeping and gnajbing of
Teeth ; is exprefs'd tlieir Deplorable Condi-
tion in the Regions of Eternal Mifery and
Defpair, who make no Improvement of the
Talents committed to them ; the Deprivation
of Grace in this World, being a certain Fore-
runner of Perdition in the other. It nearly
concerns therefore , every Man carefully to
mprove the Talent committed to hira ; be-
caule
Parables of our Blejfed Saviour. 177
caufe unto every one that hathjhall begivefj, AnA
he [bill h Ave AbundAncey hut from htm that hath
fiot^ /hall be tAken arvaj, even that which he hath.
This Parable, thus interpreted affords us
thefe Six Heads of Difcourfe.
¥irfly That Gods gives Jufficient Grace to
every fenfibk Chriftian wherewith to work out
his Salvation.
Secondly, That God expedls from every
Min, that he fhould improve what Grace he
has receiv'd, and that proportionably to the
Meafure in which it was given him, and make
ufe of it to the Ends for which it was given.
Thirdly, That there will be a Time, when
our Lord will come to take Account of Men's
Improvement of the Grace that was given
them, and reward every Man according to
his Deferts.
Fourthly, That there fhall be Degrees of
Men's Happinefs QfMikvy in the other World,
according to the Degrees of their Improvement
or Negligence and Carelelsncls in this.
Fifthly, That 'tis abominably Falfe and Im-
pious to charge God, as being unreafbnably
rigid and fevere in taking this Account of Men's
Improvement, and expecting to find a Good
Vfe made of what he committed to their IV«/.
And,
Laftly, That the Condition of the Dili-
gent will be unfpeakably happy, and that of
the Unprofitable unfpeakably miferable ; and
that both in this World and i\iQ next.
T 4 Fir^,
^j% PraBical Vifcourfes t/pon the
Firfty God gives Juffcient Grace to every
jenftbleChriftian, vi'herewith to work out his
Salvation. I fay to every fenftble Chrijttariy be-^
caule I would confine my Dilcqurfe to the
State of fuch as are Chri^ians ; and (iich of
them as have the Vfe of their Sertfes and their
Reafon : For as thofe that are out of the Pale of
ChrijVs Church, thou^ Charity vi^ill incline us
to hope vi^ell of them, and that God's Mercy
will extend even to Heathens that never yet
heard of the Gojpel of Chrifi^ and his Spirit
affift them to live according to that Natural
Law written in the Heart of every Man ; yet
we can determine nothing in this Cafe with
Relation to them, and have nothing elfe to do,
but to leave them to the Infinite Mercy of God,
and pray for their Converfion. And as for fuch
as have been receiv'd into the Fold of Cbrifty
and have afterwards prov'd Idiot s^ and with-
out the Ufe of their Reafon, their Cafe is like-
wife wholly in the Dark tons , and though
we need not queftion, but God's Infinite
Goodnefs will incline him to pty their Deplo-
rable Condition, yet which Way he will ex-
prefs his Mercy to them we mufl not prefume
to fay. Hidden things belong to God-, the r€-
leal'ld are (q\' u^ ajiid our Children : Among
which I take this to be o/oe^ That Gcd gizes
Juffcient Grace to eyejcy fenfihle Chrifiian^ where-
with to vMir-k otit his Sal'V^UQn-
And h^re not to en^er into the Endlefs and
moft Jhflrufl Difpute about Predefiinatio»
' ■ (which
Parables of our Blejfed Saviour. 279
(which the lefs Men trouble their Heads a-
bout, the better 'tis for 'em in all Refpefts)
1 fhall only urge two or three plain P/aces of
Scripture to confirm this Pofition, and add to
'em one as phin Reafon.
The Places of Scripture are fir ft, that in
2 Pet, J. 9. where the Apoftle rays,that God is
not willing that any fbould per ifh^hut that allfljould
come to Repentance j to which is agreeable that
of St. Paul to Titnothyy i Epift. 2. 4. ijod will
havBy or defires, that all Men {hould be fav^dy
And come to the Kjiowkdge of the Truth \ Now,
the next Scripture I will quote, which is
2 Cor. J. 5i tells us, That we are not fufficient
of our je Ives y to think any thing as of our felveSy
but our Sufficiency is of God-, and Phil. 2.1J.
'//J God that worketh in uSj to wiH and to do of
his good Pleafure ; and accordingly, fays John
the Baptift, fpeaking of our Lord, of his FmI'
nefs have we all receiv'^d, and Qrace forGrace^
^ohn I. 16, and Ephef. 4. 7. To every one of us
is given Grace according to the Meafure of the
gift ofChrifi. Which Scriptures put together
make this Argument.
God is defirous of the Happinefs and Salva-
tion oi every Man ; but, without his Affijlance^
and the Aids of his G^cf, and Holy Spirit, no
Man can arrive at that Happinefs .* 2 Pet.i.<),
I Tim 2. 4. 2 Cor. 3. 5. Phil. 2. i J.
Therefore, he gives fuffictent Grace and
AITiftance to every Mm ^ wherewith, if he be
not Idle and Wanting to himfelf, he may work
T 4 out
o8o Tragical Difcourfes upon the
out his Sdvation, John. i. i6. Ephef. 4. 7.
For, we can't but allow, that what God de*
fires for every Mm^ and which no Man, can
Attain without his Aid and Affifiance^ he will
giVQ every Man fufficient AffiHance v^]lh his
own Induftrious Concurrence to comfajs.
Otherwife, he would defire that (or fomey i. e.
thofe to whom he ftiould deny his Divine
Affiftance, which he knows 'tis impoflibl^
fbr them to attain to ; \i^hich I think can't
be confiftent with his ^ Infinite Wifdont,
Suppofing that defire of his to befincere and
in earnefl-, and it it is not where is his Truth
andGoodnels?
This feems to me to be fufficient 5ffr//>/«rf
Proof for this Pofition. And to this I fhall
add this one Plain Reafon.
Namely, That fince the Commands of Re-
ligion, in order to the attaining the Rewards
of it, are given in General to every Many and
there is no Exceftion made, but every one that
names the Name of ChriH mujl depart from all
Iniquity ; therefore, every Man muft be fup-
pos'd able to keep and obferve thofe Commands^
unlefs we will be fo Blafphemous as to fay
with the Unprofitable Servant in the Parable,
that God is fo unreafonable as to reap where he
did not fav, to command Intpoffibilities ; and
then fo unjujl and cruel, as to punifh Men
Eternally for not obeying them. But now,
that no Man is of himfelfabk to keep the Com-
mandments, isevident from the whole Tenor
of
Parables of our Blejfed Samour. a 8 1
pf Scripture, and from the fad Experience of
even the B^/ of Men ; and confequently, this
Ability muft be allow'd to proceed from the
Aidof fomc other , namely, from him who is
the Ofilji Giver of every good and perfect Gift,
and who giveth to every Man liberally, and ap^
braideth not. Indeed, he giveth to every
ISAditi fever ally as he pleajes ,10 fome more yto (bme
/f/},tofbme^i/f Talents, to fome ^ivo, and to
.others but one ; according to Men's Ability to
improve them, and as In his infinite Wifdom
he fees mofl conducive; to his own Glory, and
the Edification of the Church, but he is wholly
wanting in this Divine Gift to no Man that is
capable of improving it, but beflowsupon
every fenfible Chriftian,Gr4fffy«j^(f/>;?r, where-
with if he mdliQs goqa Vfe of it, to work out his
Salvation
And this fhould have this four-fold good
Effeft upon us. It fhould make us unfeignedly
r/'^/^i^/a/ to the Infinite Good nefs of God, for
thii his unfpeakable Gift ; looking upon the
Grace he hath beflow'd on us, as an Earnefl
ofourSalvation.lt fhould put us upon begging
devoutly and earneflly gnd frequently at the
Throne of Grace, for flill greater Degrees of
this Heavenly Aidy in order to his greater Glory ^
and our more perfeU Happnefs ; remembring
that this is of all the greatefl Treafure ; and
what a ¥rail Sinful Creature, fhould above
all things hunger and thirfl after. For tho'
every man at firft, receives as much Grace as
he
282 Praffical Dijcourfes upon the
he is able to improve ; yet he that has im-
prov'd what he at firft receiv'd, is by that his
Diligence grown capable ot more, and able to
make a fuitable Improvement : As he in the
Parable, that had improvM his Five Talents
to Ten,was capable of Receiving and Improv-
ing AiWmore ; and accordingly had ^//Talent
given to him who buried it in the Ground,
and brought it without any Improvement to
his Lord. Five Talents was at firft propor-
tionable to his Ability,but by duely knproving
them,his Ability was much enlarg'd,arid he be-
came capable of, and received more. Ahd to
God fhould all the Pra/Je be given, of all the
good Things we perform by means of this
his Divine Afliftance ; reflecting upon the
Words of St P4»/, I Cor. 4. 7. iVho waketh
thee to differ^ and what hafi thou that thou didfi
not receive'^. And finally, becaufe to all of us
is given Grace frffieient to our Happinefs ;
therefore to work out our Salvation with it in
fear and tremblings left by our Negligence and
Sloth we fail of this Grace of God, and it be
withdrawn and taken from us.
For in the fecond Place, God expefts that
every Man fhould improve tbcGrace he hatli
receiv'd, and that proportionably to the mea-
fure in which he has receiv'd it, and make ufe
of it to the E»ds for which it was beftowM
upon him.
For thus we fee in the Parable, how angry
the Lord was when his Servant brought him
the
:^^
Parables of our Blejfed Saviour, 18^
the Talent he committed to h\m^un-improv'*d',
he calls him Jlothful and wicked Servant^ and
deprives him of his Talent, and gives it For an
Encouragement, to him that had made the
the greatefi Improvement y and fcntences the
Unprofitable Servant to outer Darknefsywhere is
weeping and gnafbing of Teeth. And agreeably
fays St. Fauly i Cor, 12.7. Themanifeftation
of the Spirit is given to every one toprcfit withal.
Chriftianity is not an idle lazy ProfefIion,does
not confift in fine Words and fpecious Pre-
tences, but in an adive lively Piety, fuitable to
every Man^feverai Ability. He that has re-
ceived much Grace muft be eminent for much
Holtxejs ; his Piety muft arife proportionably
to the Communications of the Holy Spirit
which he enjoys, and his Diligence be commen*
furate to his Strength. He that has received
five Talents^ muft gain other five with them ;
and he that has receiv'd trvo, other ttvo ; and
no Man muft be without fame Increafe, the'
he has receiv'd but One.
The End for which God beftows his Grace
upon us, is threefold, (i.) For the Jdvance-
ment of his otvn Glory ; (2.J For the Good
Bad Ed/ feat ion of the Church; (5.) Foi' our
arvn Happineis and Salvation. And ihereforc,
the more Grace and Affiftances from Above a
Man has receiv'd, tlie more fhould he endea-
vour to gUrifie God with if, to ed/fie tlie Churchy
and by a holy Like, to fecure lifs 0\vn SalvA-
'i^/^. And he that either makes no tifeof
the
^1
284 Pra&ical Dijcourjes upon the
the Grace that God hath given him, like him
in the Parable, who inftead of trsding with
his Talent, hid it in the Earth ; or elfe abujes
it to vile and mckpd Purpofes ; is a wicked
and tinprofitable Servant, and fhall be caf^ into
outer Darknefs, .
To know rvhen a Man has receiv'd ^/f /1/7
of this Divine Grace^ and to what Improve-
went he is confequently obligM ; is, for him
in the firft place to refledlipon MxsNAturd
Parts and Abilities, upon his Capacity of «»-
derjlanding and confidering the great Truths
ef Religion ; and then, whu hftrui^ion he
hath met with in the School of Righteoufnefs,
what plenty of Religious Difcouries and Exi
hortations he has enjoy'd ; and how frequent-
ly he has felt Motions from within to a ftill
more and more holy and exemplary Life :
He that hath experienc'd all this in a ^/^^^
degree, that hath had this pregnant Natural
Capacity well cultivated by an early and ex.
cellent hftruclwn^ and had the whole of Reli-
gion plainly laid before him in all the Do£iri»esy
Duties, Rewards and Funifbments of it ; and
been often and afFe£bionately exhorted to live
accordingly in all Holy Converfation and
Godlinefs, and has frequently felt fecret/»-
ternal Motions and Perfwafions to it ; this
Man has received much more than 0/;e Ta-
lent at the hands of God, and God will exped
from him a proportionable Improvement ; and
he muft abound in every good Word and
Work:
Parables of our Bleffed Saviour, a 8 5
Work : For unto rvbomfoever much is given, of
himfbAll be much required ; and to ivhom Men
have committed much, of him they will ask the
more. But becaufe all Men are not of equal
Abilities ;i4/»m//j', neither have the /twf Op-
portunities of InflruEiion and Improvement,
nor the fame immediate Impulfes of the Blet
fed Spirit ; where there is any defeat in thefe
Refpefts, God will abate proportionably in
his Exfe6iations ; and he that received the One
Talent, had he gained but One other with it,
would have been calPd a good and faithful Ser-
*vant^ and been received into the 'Joy of his
Lord.
Let us all therefore, endeavour to grow in
Grace according to the meafure of this unfpeak-
able Gift ; to perform our Duties, each in his
Station, and according to his Ability^ faithfully
and induftrioufly ; that when our Lord comes
to make Enquiry into each ones Improvement
of his Talent, and call for every ones parti-
cular Account, we may all, from the leaft to
the greateft, chearfully give it up, and receive
the immenfe Reward of a fincere Diligence :
For,
In the third place,There will moft certainly
be a Time when our Great Lord will come to
take Account of every Man's Imfrovement of
the Grace that was given him, and Reward
every Man according to his Deferving.
That there will certainly be a Day of Judg-
ment both of Quick and Dead, when every
Man
186 PraSicd Difcourfes upon the
Mm (hall be rewarded accordhig to that he
hith done in the Body, whether it be good or evil^
h a Truth ib evident from Scripture, that
thole who have read, and do bcheve thofe
Writings can make no doubt of it : And the
Proof of this from Renfony has been fo con-
vincingly manag'd by feveral Learned Pens,
particularly of late by Dr. Sherlock ii> his Ex-
cellent Difcourfe upon Judgment, that I think
nothing can be added to it ; I fh all only there-
fore Colleft fucb a Defcription of that Great
Day^ and the Proceedings in it, out of the
ReveUtions (where it is the moft movingly
reprefented) as may incline us all with the
greateft Dtligence, and immediately, by Self-
Examination and Amendment ©f every evil
Way, to prepre for that great Audit, that
we may give up our Accounts nith joj^ and
not with grief. In tlie 20th Chapter of the
Revelations, ver. 12. after the divine Apoftle
had given a Defcription of the Appearing of
the great Judge upon his Throne, I faw a
great White Throne, fays he, and him that fitt
on it ; from whofe face the Earth and the Heaven
fled away, and there was found no ^lace for them ;
He proceeds, / Jaw the dead, Jmall ami greaty
fiar/d before God, and the Books wereof^ened, A^
another Book wof opened, which if the Book of
Ltfe ; and the dead were judged ou4 of thofe Things
that were written in the Books, according to their
Works ', and the Sea gave up the dea-i that were
in it J and Death and the Grave deliver'' d up the
dead
Parables of our Blejfed Saviour, 187
dead which mre in them ; and they were judged
every man according to their Works : And who-
foever was not written in the Book of Lifey was
caji into the Lake of Fire,
That is. The Records fhall then be laid
open, wherein every Man's Receipt of Grace
is enter'd, and thofe whofe Works fhall be
found proportionably good according to the Affl^
fiance xhty have receiv'd from Above ; or, in
the Stile of the Parable, that have made an
anfwerable Improvement to the Number of
Talents committed to them, their Names fhall
be written in the Book of Life, and they re-
ceived into the eternal Joy of their Lord. But
thofe who can then give no good Account of
their Talents, fhew no fliitable Improvement
in Holinefs according to the meafure of Grace
they have received, fhall never fee Life, but
be caft into the Lake of Fire, which is the fecond
Death. And becaufe fb very few will be fo
wife, as to make due Preparation for this great
Day of Account, by improving the Grace
God has given them to the great Ends for
which it was defign'd ; therefore, as 'tis de- v
fcrib'd Rev, f. 15. The Kjngs of the Earth, ^ ^
and the great Men^ and the rich Men, and the
chief Captains, and the mighty Men, and every
Bond-man, and every Free-many many of all
Qualities and Conditions, from the higheft to
the loweff , fjall hide themfelves in Dens, in
Rocks J and Mountains, and fay to the Rocks and
Mountains, fall on t^Sy and hide i*s from the fue
of
a88 Praffical Difcourfes upon the
of him that fitteth on the Throne, and from the
Wrath of the hamh ; for the great Day of his
Wrath is come^ and who jhall be able to ft and !
May thefe Terrors of the Lord perfwade us
to provide in this our day^ for the Things that
belong to our Peace, before they be hid from our
eyes \ looking for, by frequent Meditation, and
haftning unto, by a diligent Improvement of
our Talents, the coming of this dreadful day of
God ; and being above all things careful. That
we be found of him in Peace, without jpot and
blamelefs ; for God will bring every fecret Thing
into Judgment, whether it be good or evil, and
exaftly adapt every Man's Recompenfe to his
Work. Which brings me to the next Thing
I am to confider in this Parable ; namely,
Fourthly^ That, at that great Day of Ac*
count, when every Man's Work is fully
known, and his Improvement compar'd with
what he has received ; the Diligent fhall not
only in general be receiv'd into the Joy of
their Lord, and the unprofitable caft into outer
Darknefs ; but the mofi Diligent, thole that
have made the greateft Improvement, fhall
receive the greateft /bare of Happinefs : And
thofe that have been moft carelefs and Unpro-
fitable, fhall be doom'd to the greateH mtfery.
That is, in fhort, there will htdegrees of Hap-
pinefs or Mifery refpeQ:ively, awarded to Men
according to the degrees of their Holinefs or
Impiety.
I know this has been much quefi:k)n'd by
lome,
Parables of our Blejfed Saviour, 2 §9
fome,and wholly deny'd by other's ; and their
main Reafon agslinft it I conceive to be this :
That fince the Happinefs ohheju/l in Heaven
confifts in th^Vifion ofGod^or the Excellencies
and Beauties of the Divine Nature, which vvill
fill a holy Soul with eternal and inexpreflible
Delight^ for fo St. John exprefTes the Blifs of
Heaven, hyfeewg God gshe isy i Joh. 5.2. and
St. Pauly by feeing him face to face^ and knowing
him even as rve are known^ 1 Cor. i ^. 12. And
fince the Mifery of the IVicked in Hett confiils
in an eternal Banijhment from his Divine Pre-
fence ; for fb the Sentence runs that fhall be
pafs'd upon them at the Day of Judgment,
Depart from me ye Curfed, &c. Upon thefe
Accounts it feems to them moft probable, that
All the Jafty being admitted to the Bencifick
Vifion of God, fhould be equally Happy, and AH
the Wicked being for ever extl'^d from himy
Ihould be equaHj Miferable,
But this Argument in my Apprehenflon, is
:fb far from deflroying the Do£lrineof the De •
grees of Happinefs and Mifery in Heaven arid
Hell, that I think 'tis rather a great Supporter
of it. For, fince 'tis very true, that the Hap-
pinefs of Heaven confifts in the Be at tfick Vifion
of God y and the Mifery of Hell in an eternal
Bantfhment from him ; and fince 'tis as true,
that fome good Men in tlm Life, approach
nearer tohim.andfeeraore ofhis Hxcellencies,
and bear a greater Rcfemblanceto him than
others^ and fo become capable of a more intimate
U Vifion
^1
290 Pra&ical Difcourfes ufon the
Vifion of him in Heaven ; and fome bad Men,
on the contrary, wander to a greater dijiswe
from him here, and become more unlike him by
tht'iT great Impieties than other Sinners do;
and fo become more incapable of that jture and
holy Vifion, thanthofe that are /e/} wicked :
Since this is fo, methinks nothing is more a-
greeable to Reafon and Juftice, than thole
who were the Holyeft Men here, fhould.be
the Happiefl: Saints above ; and thofe who
were the deepeft funk in Wickednefs in this
World, fliould be piung'd into an equal De-
gree of Mifery in the next ; and coniequently
feel the moU exqmfite Pangs of Horror and De-
fpair, the hotte'jl Boilings of Rage and Impa- ,,
tience, and mojt bitter Remorfe of Soul, for
bringing this r»ofi miferable Condition upon
themfelves ; when once they might with much
Bale and Plea fu re have avoided it, and been
for ever hapf>y in the Vifion and Enjoyment of,
God.
Indeed, as to plain Proof from Scripture of
the Degrees of Mifery in Hell, I mufi: confefs I
cannot recoiled: any, unlefs the lath Chapter
of St. Luke'*s Gofpel, v. 47. 48. and the nth
of St. Matt hew y v. 22. &c. may be thought to
be fb, and would by no means /r4/»God*s
Word beyond its due Extent ', but as to De-
grees 0^ Glory and Happinefs in Heaven,! think
there are feveral Places that plainly enough
eftabliih that Dodrine ; of which I fhall men-
tion but one, and that becauie 'tis part of a
Parable
Parables of our Blejfed Saviour, 291
Parable exaftly the fame in the conceded fenfe
of it, with that I am now difcourfingupon,
only fomething differently related by St. Luke,
'Tisinthe 19th Chapter, the 15th and 4 fol-
lowing Verfes ; where we find, when the
King came to take Account of his Servants
Improvement of what he left in their Hands
to Trade with in his Abfence, he exadly pro-
portion'd every Man's Recompence to the /;;?-
creaje he made of what was committed to his
Charge ; to him that had gain'd Ten Pounds,
with the Pound his Lord left with him, was
given Authority over as many Cities ; and fb
to him that had gain'd Five, proportionably
Authority ovt^Pive: vvhich I think can
mean no Icfs than this, that where there is
different Degrees of Mens Improvement of
Grace in this World, there fhall be as different
Degrees awarded of Glory and Hafpinefs in
Heaven ; and there being great Difference be-
tween the Degrees of Chriffians Improvement
here,there will be as great Difference in the De-
grees of their Happinefs hereafter. And though
every Saint in Heaven fball have as clear and
intimate Vifion and Enjoyment of God as he
is capable of, and partake in an agreeable Mea-
fiire of the Happine/s that will flow from fucli
Vifion and Enjoyment, and be as Happy as 'tis
poffible for him to be ; yet the Capacity of
every Saint will not be equal-, Some Souls
will be more enlarged than others, and able to
receive more Rays of the Divine Glory ; and
U 2 fo
11^2 Pra&ical Difcourfes upon the
/b, though every of thofe VefTels of Honour
fliall be fuilj yet all will not held alike ; and
one Star there, will differ from another Star
in Glory.
'Tis true, indeed, that the Mind of every
good Man fliall then be clarified and refined,
p«rg'd from the Drofs and Soil contracted du-'
ring its Refidence in the Flefh, and rendred
more agile and expedite in the Exercife of its
Icveral Faculties,and its Knowledge and Love
of God vaftly improved .• But that Souls of
lefs Improvements here, fliall immediately
upon their Departure from the Body, receive
extraordinary ne)v Additions^ to t(\U2Mz^ them
to thofe oi higher iittainments, is hard to ima-
gine ; and would mightily difcourage the ge-
nerous Endeavours of Herotck Piety and Ex-
emplary Religion. But when every Man fhall
in that glorious Kingdom above, be rewarded
according to the Degrees of his Piety ; and a
great Love to God, and zealom Profecution of
the Intereft of Religion, and an eminent Sanc-
tify, fbali be crown'd with a -more than ordi-
nary Qlory and Felicity in Heaven^\'w'i\\ migh-
tily encourage a holy So\\\ to forget , with St.
Paul J the things that are behind^ andprejs on
to what is ft ill before^ always aiming at ft ill
greater Degrees of Ferfeclion, till Mortality
Ihall be faallofp^d up of Life.
TUq Improvement of this Speculation to
Pracl.'ce is this ; 1 hat fince the Degrees of
Glory and Happincfs in Heaven, fhall be an-
fvverable
^1
Parables of our Blejfed Suviour. o y :}
fwerable to the Degrees of Men's Holinefs,
and Improvement of their Talents upon
Earth ; we would run with DiligencexhQ Race
that is fet before us, and gird up the Loins of
our Mind, and (et our felves to the Perform-
ance of every thing that it well-pleafing in the
fight of God with Cheer fulnefs ; and not pre-
tend Difficulty, when theRev/ard is fo exceed-
ing great, and fhall be proportion'd to the
Degrees of our Vertue. For can we be too
happy ? Can we be too like God? Can our
Crown be too glorious and refplendent?
Away then with that mean fpirited ReHgion
whichthus leflens zndco^fi/jes our Happineft ;
Jet us unfold our Hands, and pluck them out
ofourBofbms, and encourage our felves in a
vigorous Purfuit of an excellent Piety ; foraf-
much as we knoxv^ that our Labour fhall not be in
vain in the Lord.
Fifthly, In the next Place, I am to fl^ew,
that 'tis abominably fal/e and impious, with
the Unprofitable Servant in the Parable, to
charge God with h^mg unreafonably rigid 2iX\{\
fevere, in taking fb drift an Account pf Mens
Improvement of his Divine GV^^e and Ailill:-
ances, and expelling to find a good Ufe made
of what he ccmniitted to their Fruft.
That God is often charg'd with (iich iinrca-
fonable Seventy, by Men that care not ro
perform their Duty, is too true to be quefti-
on'd ; and fuch as love to indulge tlieir vil^
Affections, and cannot ailbrd to take any pains
U I to
Ill
294. Pra&ical Difiourfes upon the
to be Religious, are frequently heard to fay,
They (erve God as well as they cay/, and they
can do no more ; and that fuch Si Religion as
fve urge Men to, is much too hard for Flelh
and Blood : 'Tis a Law fitter for Angels than
Men ; and though they w^Jh they could ob-
lerve and do it, and can't but coftfent to the
'Excellency of it in the Inner-Man, yet they find
a La^v in their Members warring again ft the Law
of their Minds^and bringing them into Captivity
to the Law of Sin ; and fb, the good that they
tFOuld they do not, and the evil that they would
not that they do. And they take up with this
2iS2LfafficicntExcufe'^ and becaufe God is in-
finitely merciful and good, they think he will
accept the Plea of the gvi^^t Hardfiip o( his
Commands, and their Inability to perform
them, inftead of Obedience to them. But,
^as the Lord in the Parable fa id to his flothful
Unprofitable Servant) Out of their own
Mouths will I judgp thofe wretched Perfons,
that thus mock and abufeGod, and deceive
their own Souls into Ruin. For, if God be
mBnittly good and mercifu/y then certainly, he
will not expe6l any Thing from Men beyond
their Ability, nor command their Service and
Obedience any farther than they are able to^'
pay it .- And confequently, what this merciful
Sim good God commands by Jll Men to be done
%vithout any Exception or Difpenfation, and
threatens Eternal Mifery to fuch as fball dare
wilfully to difobey him ; this, Every Man, no
queftion
Parables of ottr Blejjed Saviour. ^2 9 5
queftion, is able to perform, through the Di-
vine Grace and Alfiftance ; which, as I have
before prov'd is in fufficient meaibre given to
every Man. And to de^^y this, is, in effefl:,
to charge God" With the greateft Crueltjy Op-
freffion, and IfiJttfiU€i}si2Xi% poflTiBle. For what
Jefs, is the giving Men fuch Commands as'
they are not able to perform^ and withal threat*
fling,and adua^ly i^p^ing^ unconceivable Tor-
ments(for fuch are thole of //(^//; upon all that
ii)all be found dilobedient to the im^raBicahU
Law? This would be, indeed, to require
Brick without Straw, as the Egypim Task-
ma fters did, and then to lay on Stripes for a
Failure in the Work ; nay, 'twould be infi-
nitely xvorfe^ becaufe the Punifhment for Irre-
ligioH, and not improving our Talents, is in-
finitely greater J and fliall be inflifted to all
Eterh^t).
Since therefore, God knows whereof we
are made, and remembers that we are but
Duft, and can tell how difficult his Commands
will be to us, and how proportionable our
Ability is to keep and do them, better than we
our feives, (for 'tis he that hath made us, and
gave us our Ndturd Powers and Faculties,
and the Superadditions ofGr^f^and Aidhova
Above;) fince he is infinitely ^W, and will
not overload his Creatures, nor exa£t impojjibh
Tasks, or fuch as are extremely difficult .,2in6 but
one degree below impoffible; fince he is like-
wife infinitely j«/, and will not damn Myriads
U 4 of
-296 Pra&ical Dijcotirfes upon the
of poor Wretches to all Eternity ^ for not
making an impojjible Improvement of their
Talents ', and expeds only that they fhould
give iredfomhie Account, according to what
they have receiv'd from him : From all this
it will follow, Not thaf therefore a Man fhall
be excus'd for pleading lnAbility}ovx that every
Man is Ahle^ through the never deficient
Grace of that good God to (uch as heedfully
attend to it, to kee^ his holy, juft, and good
Commands, and make Improvement fuitable
to the Talents he hath receiv?d ; and if, for
all this, he perifn, hjs Blood wiJI be upon his
pv^'n Head. ' . •
- Wherefore, let no Man^ for thq future, be
fbimpious as to charge God with expedting
trnpoffible Services from his Cregturps, pr think
to palliate his Irreligion by crying out of the
extreme Hardjbip of living like a Chriftian ;
but let every Man fct heartily and fincerely
about his Duty, snd he will find, that God's
Grace will h^frfficiefit for him to his daily Im-
provement, and that the ways of Religion arc
ways of fleafantmfs. a»d all her Paths are Peace,
I come now to the laji Thing to be con-
iider'd in this Parable ; which is, That the
Conditipn of the diligent Improvers of their
Talciujj will be unlpeakably happy^ but the
Condition of the VnprtfuAble^ beyond Expre(-
fion mijerable \ and that, both in this WprJcJ
and in the ne:yii,
Firfl,
Parables of our Blejfed Samour. 097
Firft, The Condition of the diligent Im-
frovers of their Talent, will be unlpeakably
hapf)^ both in this World and that above. In
this World, a quiet and ferene Confcience
will be to them a continual FeaB ; the Senle
of having perform'd their Duty according to
their Ahtlity, of having been good Stewards
of the Grace of God beftow'd upon them,
and that they can give a fincere Account, tho'
not a perfect one, to their great Mafter, when
he fhall come to look into their Behaviour in
their Stewardfhip ; this, will ^\\ their Breafts
with unfpeakable Satisfaction, their Soul will
be calm, and their Thoughts at Reft in Con-
fcience of their Fidelity^ their Life not imbit-
ter'd with anxious Fear and Dread of a fad
^//^r-Reckoning : but, like that of a faithful
Servant who is in his Mafter's Favour, fteady
and eafie, and moving cheerfully in the Circle
of his Duty, and in joyful Expe£lation of the
Reward of his Diligence , when his grear
J.ord fhall advance him from the State of a
Servant to that of a Friend ^nd Vtoihm-'Favou*
rite ', nay, of a Coheir with himfelf of the
Joys and Felicities of the Eternal Kingdom
of Heaven.
And befides this Serenity and Satisfa(^ion of
Mind, and comfortable ?vo^\r^LQ: of i'o glori-
ous a Recompenfe of Reward, (which are
Bleffings of the firft nMagnitude, and ro which,
nothing mthis World is compnrahle) theimpro-
'umg Chriftian'lLail have more Talents given
him,
298 PraBical Difcourjes upon the
him, more Grace fhower'd down upon his
Soul ; what the Slothful have forfeited, (hall
be conferr'd upon him, and he (hall abound
ftill more and more in every good Word and
Work. And what Condition can approach
nearer to the fl:ate of He/tvenly Glory ^ than
that of a holy Soul thus plentifully ftor'd with
the Divine Grace ? And if Grace and Glory
differ only in degree, and the One b& but the
Completion and PerfeQ:ion of the other ; a
Soul ib filled with Grace as the improving Soul
will be, muft needs live a Heaven upon Earth,
and have frequent Antepajls of Glory.
And in ihd.t other World, when the Glory
fhall be reveal* d^ that is prepared for them
that love and ferve our Lord Jefus in Sinceri-
ty ; then will their Happinefs be as ineffable
as endlefs* It is exprefs'd in this Parable, by
entring into the Joy of our Lord ; that is, par-
taking oi his Glories and Felicities in the Pre-
fence of the Immortal God.
They (hall be conduced (after having given
a good Account of their Stewardfhip) by the
BlefTed Angels, into the Prefence of the great
King of Heaven, where they {h^W fee him face
toffee ; and with wondnng Eyes and enravijl^d
Hearts, behold his Glory, gaze upon his Splen-
dors, and nearly view his Beauty, who is the
Fountain of Ferfeciton. He, who is Light it
felf and in whom is no 'Darknefs at all, will
hide nothing of his Glory from the Eyes of
their pure and prepared Minds ; but communi-
cate
Parables of our Blejfed Samour, 199
cate the Knowledge of lus moft excellent; Na-
ture, to the utmoft Capacity of their Beatified
Souls, and make 'em fuHoi Divine GladaeG,
with the Joy of his Countenance. Tlieir j^p'
prehersfio'/is fhall be clear'' a and bright md^ their
Faculties aft upon this bell: of ObjeQs vigo-
roufy, and without any Hindrance tr Diftra-
Bton \ and every View of the Divine Beauty
fhall difcover new Graces and Perfeftions (iox
God is an Immenfe and Fathomlels Ocean of
Beauty, as ?lato excellently expreffes 'vC\ and
their Capacities by every fuch View fhall be
enlnrg'dj and made (till more and more capa-
ciom^ for the Reception of a follow ing^rf^^^r
Manifeftation. And ib, their Love and Ad^
miration of this Divine Being always increa-
jing^ and their Enjoyment of him compleac
and full, to the utmoft ot their Capacity, their
Joy and Happinefs will be, like that of QqA
himfelf', becaufe fpringing from the fame FQHm
tain^ Vnfpeakable and Eternal.
And fince the Reward of a Fiom Induflr.yy
will be fuch an Exceeding and Eternd Weight
of Glory ; methinks we fhould take off our
AffeQions from thefe lower Goods, and doat
no longer upon thefe vain and worthlefs Trh
fles, nor throw away our Love upon that
which fatisjieth not, and Jpendour Labour for
that which is not Bread ^ but make it our great
Endeavour to be rich towards God, and by im-
proving the Talents he hath given us, lay up
a Treafrre in Heaven : Remembring, That
Ejie
300 Pra&kal Difiourfes upon the
Eye hith not Jeen , nor Ear heArA, neither an
it enter into the Heart of Man, to conceive the
things which God hath frepar'^d for them that
love him, i Cor. 2. 9. And certainly, that
Diligence is mil beftowearns could hold, did entertain
Covetous Thoughts of building new ones to
hoard it up in, and promis'd him{clf much
Happinefs from that Abundance, Take thim
Mfife^ eat^ drink^ and be merryy for thou hast
Goods laid up for many Tears : As this Covetous
Rich Man was furprizM with a fudden Sum-
mons into the other World, and fnatch'd a-
way from the midftofthis Abundance, and
upbraided with FoIIj^ in trufting infuch«;?-
certain Riches ; fb, and for the very fame
Reafons, is every Covetous Rich Man an E-
gregious tool, that confides in Wealth, and
neglevis Religion,
In my Dilcourje, therefore, upon this Pa-
rable, Ifhalidothefe Four things.
¥irfly I fhall give a fliort Dejcriptiono[ tho
Vice of Covetottjnefs.
Secondly, Endeavour to expofe, both the
great Folly and Vtknefs of this Vice ; toge-
ther with the 111 Conlequences that attend
it;
Thirdly^ I will anfwer the Rich Fool's
Queftion which he propos'd to himfelf upon
the great Increafe he had, What fb all 1 doy
hecaufe I have no Room where to lay my
Fruits ? And»
Fourthly, Shew the great Wifdom of not
letting our Hearts upon, nor eagerly purfiiing
Wealth, and of bedowing it as Religion does
diredl^fliouJd it pieafe God in an extraordinary
Manner to bkfs us with ir.
And
Parables of our Blejfed Saviour. 507
And after all, I will urge this upon Men's
FraBicey and fb conclude this Argument.
Firfi, I am to give a fiiort Defcripion of
the Vice of Covetoujnefs, that we may know
what it is that this Parable would incline us
to avoid.
The Covetoufnefs this Parable warns againft
(for there are fiveral Sorts of it) is an Immo"
derate Defire of heaping up Riqhes, or of ha-
ving ftill more and more Wealth, after we have
flifficient for the Comfortable Support of our
felves and Relatives ; that we may for the
Future, live in greater Eafs and Luxury.
Firft, This Covetoufnefs is an Immoderate
Defire of Riches ; for all Defire of Riches is
not Criminal, and a Man may very lawfully
defire, and as lawfully, by all due Means, en-
deavour to procure /(J much Wealth as is need-
ful for his own and his Families Comfortable
Maintenance, and will enable him to be kind
to the Poor. But, to defire even this with
Impatience, and over-great Solicitude, is the
Sin of Covetoufnefs ; and i;lieSin is very much
aggravated\N}i{Qn a Man greedily defires fi:ill en,
when his Comfortable Subfiftance, and
fufficient Provifion for his Family is already
provided for.
Again, immoderately to defire to heap up
Riches is Covetoufnefs, though we may intend
afterwards to enjoy them, to eat, and drink,
andbe merry, and take our Eafe the more, as
the Rich Man in the Parable purpos'd to do;
X 2 for
go8 Pra&ical Difcourfes upon the
for this diftinguifhes Covetoufrefs from extreme
ParfiiHony and Niggardlinefs. They agree in*
deed in this, that they are both an extreme
Defire of Rkhes, but they differ likewife in
this^ that the Covetom may eagerly defire to
fet Riches with a Defign afterwards as prodi-
gally to fiend them, but the M/'^4r/>fcf ; is certainly a great
Piece of H^eaknefs and Follj ; and a/mofi as bad,
as if a Man fhould endeavour eagerly all hjs
Days to enclofe the H'ind in his FijL
AvA this Comparifon, as extravagant as it
may feem, is countenanc'd by the iv'!fe[i of
Men; who, in the 5th Chapter of £fff/f/i^7^fj,
'i6th A^erfe, after he had, for Five or Six Ver«
its before, exposed the /o//> of an immoderate
Defire of Wealth; asks this Queifion, What
Profit haih he that hath labour'' d for the Pi^ind ?
jlll his Ds^i (as 'tis verfe 17.) he eateth in
Darknejsy or Uncertainty of the Event, and
hAth much ^orroxv^ and Wrath with his Sicknefsy
i. e. as 'tis exprcfs-d eliewhere by the fame
Wife Pjeacher, //;e deferring cf his Hope maketh
hi-s Heart fck^ and much is his Trouble and
Vexation in purfuing what is Vanity of Vani-
ties. And tiierefore with great Rcalon does
St. P4«/ warn Men. not to txw.?i'm uncertain
R ches^ or the 'V:^certainty of iliches, which a
Man is as uncertain o^gettir/g, as 0^ keepwg
wliefihc hath them. i. Tim. 6. 17. And to
reairumc
Parables of our Blejfed Saviour. 5 i 5
reaffume the former Comparifbn, as the Wind
blowet% where it Itjlethy and we hear the Sound
of itybut cannot teli whence it comet h^nor whither
it goeth ; fo unAccountakle are the Mocions of
Wealth, Yr? he loves
Y 2 the
5^4 Py^Sical Difcourfes upon the
the M^orU, grow colder ftill in his AfFedidps
toOod. \'" -'':
Another Reafon of this is, Bccaule an Im-
moderate Love of Mony is a kind of FnjcinA'
tion and Encliantment : it cafls a Mifl before
a Man's Under flanding, and makes him lefs
fenfible and ^^/;rf/;f/?//z'^ of the great Obliga- '
tion to a Relii.nous Life, and 16 dulls and ftu-
pjfies the Soul, that it becomes very little
moved with the Sermons of tlie Gofpel. What
elfeiliould be the Reafon of that ftrange Vn-
concermcine[s in the Worldly-minded, thourh
prels'd never fo home with the NecefTuy of
minding Religion more and the World lefi, of
endeavouring, before all Things, to be rich
forvards God. and to 9ive of their Abundance
to the Relief of the Poor, and not to truft in
ufjcsrtain Riches, and the like ? They give us
the Hearing perhaps, and that's All, and go
on fllll in their own CouiTe as earneftly as
ever ; and if they ofTcrany thing in their De-
fence, 'tis lb ftiangely weak that a Man can't
but admire at it.Sometimes we fhall hear them
fay jthey don't know what Str eights they may
be reduc'd to yet before they dye, and there-
fore they think it but Prudence to provide for
the worft ; forgetting all the while, that our
Lordexprefly/^r^/Wj all fuch anxious Solici-
tude for the Morrow, and commands an hum-
ble Truft in the Providence of God,who never
forfakesthofe that are moderately induflrious,
and depend upon him for a Bleffing ; and ne-
ver
Parables of our Blejfed Saviour. 525
ver refle6ling npon the miferable Streight they
wil] be in at the Day of judgment, if deftitute
of good Works, and not able to give a fincere
Account of their Steward fbip
Sometimes thefe Men will quote Scripture,
and tells us, the Apoftle fays, He that provides
not for his own Houfe, is worfe than an Infi-
del^ forgetting in the mean time the words
of the fame Apoffle in another place, that the
Love of Many is the v oot of aH Evil ; and thofe
of our Saviour immediately before this Para-
ble, Take heed^ bervare of Covet ouf'nefs, for a,
mayps Life confijieth not in the Abundance of the
Things which he pcffcjfeth. And in Mat. 6. 32.
Seek ye fir si the Kjngdom of God and his RightC"
oufnefs^ and all thefe 1 hingsfball be added unto
youy for your heavenly Father knoweth that ye
have need of all thefe things ; and that the Cove*
toi£s SLTQ in thenumber of thofe that fhall ne-
ver fee the Kingdom of Heaven* i Cor. 6. 10.
Eph. 5. 5. Of all Vices that ws reprove and
warn Men againft, Covetou/nefs and Worldly^
mmdednefs we find to be mo^fiubborn and ir-
reclaimable ; and 'tis very feldom indeed, that
we can flop a Man that is in a hot purfuit of
Wealth ; 16 flrangely bewitching is this Love
of Mony, and more than ordinary defl:ru<5bive
^f a true Senfe of Religion in the Sou! . And
accordingly fays our Lord, How hard is it for
A rich man (one that makes a G^i/ of Riches,
and confides and trufts in them) to enter into
the Kjngdom of Heaven ! "'tis eaper for a Camel
y 3 to
y^A
5C26 PraBical Difcourfes u^on the
to fafs through the Eye of a Needle. 'Tis next
door to an Impoflibility, and nothing but the
Almighty Power of God changing his Heart,
can make liim capable of thatHappinefi.And
St. Paal agreeably, Not many r/ch, not many
mighty are called^ nnd the God of this World
hath hlindt-i the Eyes of thofe that believe not.
And tlie Pythagoreans, by the meet Light of
Nature, were lenfible of this, and taught
their Scholars a Separation from the Affairs of
the World, if they would Philofophize well,
and find out pure Truth, and the Secrets of
Wifdom. Wherefore, we fee it highly con^
cerns us, to take no fnch Thought for the
Morrow, but endeavour to lay up a Treafure
in Heaven ; becaufe, Where our Treafure is,
there will our Hearts he alfo
Another very fad Confequcnce of an Immo-
derate Love of Riches, is, that it expofes a
IVIan, more than any Thing befides, to Apo-
ftacy, or failing from the Truth. St. Vauly
I Tiw. 6. 9. fays, Ihey that will he rich, fall
into Temp at ion and a Snare ; and more ex-
prejly in the next vcrfe, The Love of Mony is
the foot of all Evil\ which ^ while fome have
coveted after ^ they have erred from the Faith:
and the Event has often prov'd this true ; and
the Hopes of gaining, and the Fear of lofing
lliche^, hasprevail'd with Thoulands to turri
'Apo'Jates to the Truth. For the fake of a
licrle Moiiy 'twas, that "Judas berray'd h^'s
JVlaiier and Saviour ; and to tempt with Mo-
nv
Parables of our Blejfed Saviour, 517
ny, is a way of proceedure fb very fliccefsful,
an Engine fb almoft irrefiftable,that 'tis made
ufe of by all fbrts that would gain Profelites
to a Party ; and the great Temptcr,with much
Confidence, after his other Stratagems faiPd
him, made Offer of Riches to our Lord Him-
[elf ^as his beft Refer ve) when he would
perfwade him to Fall down and Worfliip him.
i\nd fb unreafonable a Love have Worldly-
minded Men for Wealth, as to^^ and do any
Thing at the Frowns or Promifes of him who
has Power to give or take away Riches. This
has been the Experience of all former Ages,
and too much of ourorv// too, and will itill be
fb, till Men grow fb wife as to know how to
be content with Food and Raiment, and be-
lieve our Lord's Words, that 4 mAns Life con-
fijieth not in the Abundance of the Things which
he ffoffeffeth^ and that Godlinefs rvith Content-
ment is the greatefi gain. And therefore, as
much as it concerns Men to be conjlant in the
ProfeiTion of the Truth of God, that is, as
much as their Salvation is worth, fb much it
concerns them to take heed and beware of Qove*
toufnefs. For 'tis very true, in more Senfes
than one, that it is Idolatry. Colof! 3. 5.
Having thus fhewn, the great F^j/^/and
Vilenefs of an Immoderate De fire pf Riches,
and of expeQing the Happincfs even of /9&iV
Life from Abundance of Wealth, and men-
tion'd two very ill Con/et^uen^es of this Cove-
toufhefs ; I proceed now to the
Y 4 Third
5^8 ]^ja5lii:al Dijcourjes upon the
Third Thing I intended to do ; which is,
to Anfwer th^ PJch Fool's Queftion that he
propbfed to himfelP, upon the great Increafe
he had, What fiall I ^obecaufi I have no rcom
ivhere to lay my fruits ? Arid Oiew, hOW many
goo4 Ways there are. of Difpofiii^^of i^^*>?-
d/.vce. [' , ■.'■,'■■■ ''■'/;■'
11 ithe Ways of beftowing what was
his Barns would /;(?/ \by which I
.5 exprefs'd his having more than was
1 to his own comfort able Subfifta nee)
LAvyetoufnels would let this Rich Man think
ct none butof Building A^m' Bams wherein to
lay i^p his Abundance, and then to take his eafe^
'arid edt^l^ and drink J And he nuerrj/ : He looked
no 'farther than Hmifelf^ and the more'God*s
Bleflings increased upon him, t1ie more hb
purpoi'd to live in Luxury arid Extefs, and
'Eficurtze away that which God gave him tb
a quite different, and 'much bettei* Turpofe.
Quod fupev^at ho)i efl nrtiUtis mo ii^funiere poffis f
"Cuff^get ihdignus quifquam te dtvite J ^uare
T^fn'pla' ' Runnt Antique Deum^ ' c:ir improbe
char£
Non diquid Patrix tanto emetiris Acervo ?
Horat. Serm.Llb II Sat. 2.
For, every Man whom God has blelTed
with Abundance^ is God's Stervard ot that
Abundance^ and muft beUotv it according to
t^e fVill Q^ his great lordy for fbSt. Peter,
in
Parables of our Blejfed Samour, 529
in his fiffl: Epiftle, chaf, 4. ver. 10. As every
man his received the Gift^ even fo wnnijter one
to AnotheYy as goe /bd/J edt ; ?ior for the Body, what
we jb all put on, for the Life is more than Meat,
and the Body than Rayment^ and he that gave
the Greater, will, no Queftion, provide the
Le30t to he too careful and folicitous in my Purfkit,
even of that. For ever prefer ve me, I entreat
thee, from the great Polly and Sin of Cozetouf
fjefs, -and may I be fo thoroughly convinced of the
Vncertainty of Riches, both in' the getting and the ;
keeping, how unfatisfying they dre' when poJfefs'*d, .
and the many Snares and Temptations that attend
them ; as always to prefer ve a great Indifferency
to them, and make it ft}) chief Endeavour to at-
tain the real H&ppinefs of a contented Spirit.^
Grant th&t I may be more and more Je/spble ho^
vile a thing it is to place my Felicity in what is '
fo inuch beneath me as thefe Pirijhing Riches are^
and which inftead of improving me in what is
really valuable, tend to betray me into many vile
and hurtful Lufis^retard ?ny'Progrefs in Religion
which is the one thing neceffary, and too often
lead into Apofiacy from thy Truth Grant
that I may atl like a Man, and a Chriflian, and
make
Parables of our Blejfed Saviour, 557
wxke it my chief Aim to be rich towards thee my
God, and to Uy up a Treafure in Heaven \ and,
if through thy Bountiful Goodnefs, Riches here
increafe.give me grace,! intreat thee^ not tofet my
Heart upon them, but to difpofe of them fo as may
mofi conduce to thy Glory, and the Good of the
Community ; that making Friends with the
Mammon of Vnrighteoufnefs according to thy
Blejfed Will, when t he fe fading Riches fballfaily
and be left behind me, my Charity may procure
for me a Reception into thefe Everlafttng Habi"
tat ions ^ where I /ball have a glorious Inheritance
that fadeth not away ; where neither RuFt nor
Moth doth corrupt, and where Thieves break not
through and fiealj and where my Happinefs (ball
be ineff able, fully fatisfying and Eternal, Amen.
BleffedGod, Amen, Amen.
PARABLE
k
5^8 PraSical Difiourfes upon th
PARABLE X.
Of the Barren Fig-Tree*
Luke xiii. 6, 7, 8, 9.
A certain Mdn had a Fig-Tree planted in his
Vineyardy and came and fought Fruit thereon^
and found none.
Then faid he to the Dreffer of his Vineyard^ Be*
hold thefe Three Tears, I come fee king Fruit
on this Fig-Tree, and find none ; cut it down,
why cumbereth it the Ground ?
And he anfrveringy faid unto him. Lord let it
alone this Tear alfo, till I fball dig about it and
dung it :
And if it bear Fruit well: And if not, then after
that thoufhalt cut it down.
THIS Parable was fpokcn upon the
News that was brought to our Lord
«)r the fad Fate of fbme Faftious Gali-
leans, whom Filate the Roman Governour had
fet
Parables of our Blejfed Saviour. 5^9
fet upon and deftroy'd, mingling tlieir Blood
with the Sacrifices they were offering. To
this, our Lord firft made this Anfvver 5 Sup^
pofi je that thofe Galileans were Sinfjers Above
all the Gaiileans,^fC4«/^ theyfuffered /uvh things ?
/ tell you /fay, but except ye repent, ye (ball all
likewifeperifb. Or thoje Eighteen^ upon rvhom
the Tower in Siloam/^Z^ and, Jlew them (another
fad accident that had lately happen'd ) think
ye they were Sinners above all that dwelt in Jeru*
falem ? I tell you nay, but except ye repent, ye
fball all likewife perijh. And then he added
this Parable, that he might further enforce
the Neceffity of a fpeeciy Repentance and
Amendment of Life in all Men; in order to
their efcaping the Ju^ Judgment of God in this
World, and the Eternal PuniHiments of Sin
in the next.
From what our Lord faid to his Difciples
upon the (ad Fate of the Galileans, and thofe
(lain by the Tower in Siloam, think ye that
they were Sinners above all, &^c. we may, be*
fore we proceed to confidcr the Parable, learn
this fbort, but excellent Leffon ; namely, That
when fudden ill Accidents befall our Neigh-
bours, we do not prefentiy make Conclufion,
as is too often done, (efpecially where there
has been any Enmity or Difference between
the Parties) that God has met with them by
his Judgments for fome Extraordinary Wick-
cdnefs of theirs, and pronounce them worfi
Men then our felves, or others that efca^e, be-
Z 2 caule
5 4^ Pra^ical D'lfcourfes upon the
caufe they fufFcr fuch things ; for this is a
very rajh and uncharitable Sentence, and niay
be far from Truth : But rather, by God's Se-
ojerity upon others, be inclined to refle£l upon
ouvjeli.es, and humble our felves before him
for our owfj Iniquities ; and entirely refolveto
forfake every Evil Way, left rve likewile fall
under the like Expreifcs of his Vengeance in
this World, or of infinitely worfe in that which
is to come.
In the Parable it felf, is reprefented God's
Method of Proceeding with Sinners now un-
der the Gofpel from fii ft to laft ; and it is this.
Firfi, He plants them in his Fimjard, the
Church of Chrift ; that there, by the good
Cultivating of the Minifters of his Kingdom,
and the refrefhing Influences of his BlelTed
Spirit upon their Souls,they may become Fruit-
ful of fuch good Works, as may fit and pre-
pare them for the Enjoyments of his Heavenly
Kingdom ; to which in due feafbn, they are
to be trd?9JpUnted. After they are thus plac'd
in his VinejArd,2iud. Cultivated by the Sermons
of the Gofpel, he looks for a proportionable
Fruitfulnefs from them ; and that after all his
Care and Goodnefs to them, they would for
their Part make him a due return of the Fruits
of Evangehcal Rightcoufnefs : As, when a
Tree is rard,
Chrifl Jefus, may fb influence the Souls of
Chriflians, as to make them bear niuch Fruit,
to the Glory of God, and th^irown eyerlafb-
ing Salvation.
This is the iaft Courfe that can be taken for
a Sinner^s Safety ; and if this will not prevail
with him to take care of his Happinefs, there
is no longer Hope. 'Tis like the Interceflion
of a Favourite for a Condemn'd Criminal, up-
on Condition of. his better Converfation tor
the future ; but if he again returns to his old
vile Courfes, his Friends then abandon him,as
one that deferves to pcrifh. And fo here in the
parable,
Parables of our Blejfed Saviour. 361
Parable, Chrift the Beloved Son of God inter-
cedes for a miferable Sinner ready for Deftruc-
tion, and begs a Iseprkve for him, to (ee if
Time and farther Care, will cure his Wicked-
nefs ', but if this proves ineffe([luai, there re-
mains nothing but a fearful Exfeciation of
"Judgment Andfiery Indig»4tion, His htercejfor
will t/jift give him over for De/her^t^, aiidfuf-
fer Juftice to take its Courfe ; for fo Md the
Dreflfer of the Vineyard to bis Lord, // after I
have digged about it, and hm^d. iS, it- hear fruit
well \ but ifnoty then after that thou fhdt cut it
down.
And this, in the lafi Place, reprefents to us
the deplorable Condition of fuch, as after all
the Methods of Grace for their Reformation,
are ftill hardned in their Wickedneis ; Chriil
will no more appear in their Behali-^ no more
Thought fiiall be taken for their Safety, but
their Compiffionate Imercefforih^H then. become
their fi em and inexorable Judge.
And, when the dreadful Day of Doom fliall
come, and the miferable Wretches appear
before his Throne, to receive the juft Recom-
pence of their obflinate Impieties; then fhali
That Jefxs who once fo earneftly pleaded with
God in their Behalf, pronounce the Dreadful
Sentence, Depart from me ye Curfed into Ever*
lajiing Fire, Depart from me your Saviour,
and (J^f^compaflionate Mediator between God
and You; Be from henceforth and for ever
deprived of all Hope of Redemption and Rein-
ftatement
362 PraSIkal Difaurjes upon the '
ftatement into the Favour of my Father ; Be
banifh'd for ever from all Intercourfe with
Heave;/ J without any Interceffor ^zny PropitU"
tory Sacrifce^a.ny Advocate to plead your Caule,
and without any Place for Repentance to Eter-
nal Ages : Depart to the Regions of Endlefs
Horror an^ Defpair, in the Society of theD^-
•Z//7 and hu Affgels. And this is but the juft
Demerit of your Objiinate Wickednefs^ who
defpis^d the Goodmfs of God that jhould have led
jou to Repentance,
This is the fad End oi Irreclaimable Sinners ;
this is the Punifhment of an unfruitful Pro:
feffion of Chriftianity : Wherefore, let thofe
confider this that forget God, before it be too
late^ left he pluck them away, and there be
none to deliver them ; Let them no longer
turn the Grace and Forbearance of God into
Lafciviottfnefsy but work out their Salvation
with Fear and Trembling. For God is jufl as
well as merciful ; and though flow to Wrathy
and of great Goodnefs, repenting htm of the Evily
yet ho will by no means clear the obftinately
guilty^ but to fucli is a Con fuming Fire,
The PRAYER.
I.
O Merciful God, who hafl planted me in the
l/'imyard of thy dear Son^ the Chriflian
Church ; and by the Culture of thy Mintfiers,
and
Parables of our Blejfed Saviour. 565
^ gnd the enUveni?7g lajfluetjces of thy Bleffed Spi-
rit y haft taken tender Care of my Growth^ and
that I thrive andfluurijh in all jpiritual Excel-
lencies till I bs jit to be tranjpUnted to thy Hea-
venly Paradife ; / blefs thy infinite Goodnefs for
the Enlargement of this thy Vineyard^ jo as to eX"
tend even torn, though fo remote from thy firfi
Plantation ; and for thoje extraordinary Helps
we of this Church have^ in order to our Increafe
in all the Fruits of the Spirit : And earneflly
beg, that we may not produce Leaves only, the
mock Appearances of C hriftian Fertue, but the
Fruit of a jincere Religion J in all the In fiances
of Holy Converjation.
II.
I acknowledge, with Admiration at thy infinite
Love to Mankind, that 'tis Our Happinejs thou
refpectefly in thm indifpenfibly requiring Fruit of
fiSy not any /cquijttton to thy felf, who art infi-
nite/)/ full already^ and the oierflorving Fountain
of all poffihle Good'. Thou commandesi that our
Fruit fbould he unto Holinefs, hecaufe we fball
ptherwtje be incapable of the blejfed End of our
Hopes of Eternal Life, and fpend our Days too
inMifery in this Lower World. Lordy ay ; and when 7"/wf fhalJ
b': at an E;jd, tfiat is, to every particular Per-
fon when Death fliall put a Period i(;^this
Life, then conies that Nigfu in. which no
jMan can work, then ihQ Opportunity fhall
be for ever at an End, and according as Men
have
Parables of our Blejfed Saviour, 575
hive improv'd or wafted their Time in this
World, lb fhall their Eternitj be happy or mi-
^rsble in the next. And therefore, he is in-
deed very foolifhly prodigal , who without
any Thought of hereafter, waftes this pre-
cious Treafure, this only Opportunity of ma-
king himfelf for ever happy, in Va.nitj and
FoH^, in pleafing and humouring his Body,
and neglefts the Improvement of his Soul ;
and inftead of norktng oat his SdvAtion with
fear and tremhlingy fecures to himfelf Eternal
Mifery. And this does every wilful Sinner,
when, with the Prodigal in the Parable, he
waftes this his Subftance in Luxurious and
Riotous Living, and ftudies nothing but how
to gratiftc the lower Life, looking no further
than this prefent World for Happinef, 'till
his Opportunity be quite loft, and he is f ur-
priz'd into an unchangeably Miferable Con-
dition, becaufe when 'twas put into his hand
to make himfelf happy if he wonld^ he negledl-
cd it, and chofe the Track to Rain,
ThirMyy The Glorious Reverfion of our
Heavenly Inherit Ance^ is a Treafure like wife
that can never be fufficiently valu'd ; for Eye
hath notfeen, nor Ear heard^ neither can it en"
ter into the Heart of Man to conceive^ the Fe-
licities and Glories of it. Now this, we are
alTur'd by him that cannot lie, and whole it is
tobeftow, fhall be the Reward o'i Vertue 2ii\6.
fincere Religion ; all this is laid up for them
that love God and keep his Commandments-.
Bb 4 And
57^ Pra&kal Difcourfes upon the
And therefore, for a Man that knows all this
to be fb, prodigally to throw away all E>-
pedation of, and Title to fuch a Reveriion
as this, upon fuch low and profligate Accounts
as the wallowing in the filthy Pleafures of a
Goat or a Swine, or the heaping upTreafures
of Gold and Silver which are as unjatisfjing
as they are uncertAtn and yeri^ing^ or for the
Sake of a little empty Honour, or the like :
This is the very Highth of profligate Extra-
vagancy, and fuch, as one would think, no
fenfible Man fhould ever be guilty of.
Upon thefe and many other, nay, indeed
aU Accounts, 'tis very true that a wicked, Man
!S the greatefl Prodigal in the World ; for he
vvaftes and throws away what is of highefi;
Value to a Man ; and that, for what is no
better than Vamty Afjd Vexation of Spirit.
And thus much for the fir ft t hi tig exprefs'd
in this L'arable, viz,, the great Extravagancy
of ungodly Men, when they give themfeives
up to the Guidance of their own Wills and
Affe£lions, and grow weary of the Govern-
ment of Qod their Heavenly Father : Like
the Prodigal Son, they wajie their mo(f pre-
cious Subft^nce^ in notour and profligate living,
JhQ Jicond thing exprefs'd in this Parable,
is the fad Condition fuch Men fbon reduce
themfeives to by that their Extravagancy and
loofe felf-will'd Courfe of Life ; or in other
Words, the Miferable Confequences of Debau-
chery and Riot, and of following fo Blind a
Guide
Ir
parables of our Bleffed Saviour, ^'jj
Guide as Mens unruly Paflions and Lufts. For
fo in the Parable, when the Prodigal Younp.
Man had JpenP ally there arofe a mighty Famine
in that Land, and he bega?? to be in Wantj and
went and joyn*d himfelf to a Citizen of that
Country^ w^ fent him into his Fields to feed
Swine : And he rvould fain have fWd his Belly
mth the Hu^ks that the Swtne dtdeat, but no
Man gave unto him.
The firfl ill Confcquence then of this ^rodi-
gdity or Lawlefs Extravagant Living, is Spi-
ritual Wanty or a Scarcity and Famine of the
Divine Grace in the Soul ; which is by fo much
more to be dreaded than a Famine of Provi-
fions for the Bod;y^ as Eternal Mifery and
Death is more terrible than Temporal The
Grace of God, is queftionlefs the Nourilhment
of the Divine Life ; and which, if once with-
drawn, will leave the Soul dead tn Trefpajjes
and Stns : Now an obftinate Courfe of DiP
obedience to the Divine Will, drives out that
Life-giving Power, and makes the Soul unca-
pable of Vital Union with fb pure a Spirit ; and,
as a Humane Soul is /ore V to leave a Body roc-
ten and tvd/led, and unapt any longer to enter,
tain it, fb this Divine Spirit is thrafl out from
a corrupted fmful Soul, And confequently, there
muft be a famine in that Soul of that Heaven-
ly Bread yfi/hkh is abfblutely necejfarj to eternal
Ltfe ; and the Confequence of that is Eternal
Death.
And
^37^ Praffical Difiourjes upon the .
And certainly, no Man that confiders what
a Difmal Condition that Soul is in, which is
reduced to fuch Extremity of Spiritual Want
as this ; how full of Horrour and Defpair as
doom'd to endlefs Mifery, and feal^d up to
Deftfudtion, which Ihe {eesdayly nearer and
nearer approaching, and no way to efcape^ but
(^like a Wretch immurM between two Walls,
there to be ftarv'd to Death) in continual Ex-
pectation of her fad End : No Man that con-
fiders this, with that Serioufnefs he ought, but
will be very careful not to wafte what is fo ne-
cejfary to his Spiritual Suhfijlence; i. e. by no
means grieve, or refift, or quench that Lite-
giving Spirit,by whom all true Religion lives^
and moves and hath its Being, and which if ne-
glected and oppos'd will be withdrawn^znd that
perhaps for ever. If like EfaUy we fell this in-
eftimable Blefflng for a Mefs of Pottage, forfeit
the Food of our Souls that we may indulge
our Senfiial Appetites, that we may fear that*
a Spiritual Famine will be our Punifhment,
and no place left for Repentance, no Blefling
remaining for us, though we feck it earneftly
tvith Tears, As the Prodigal in the Parable,
when, after he 1iad wafted his Subftance in
riotous LiviDg,andthen wanred^^nd was ready
to perifh with Hunger, fb that he would have
been glad oF the meanefl- andcoarlell Fare,
would fain have fiii'd his Belfy with the Hr^sks
that the Swine did eat ; even that he could not
obtain, for no Man^ fays the Parable .^4z/^ un-
to btm, Anothtr
Parables of our Blejfed Saviour. 5 yy
Another ill Confecjuence of this Spiritual
Prodigality, and loofe wicked Courfe of Life
(and to name no more amongft a numerous
Train of them) is, that it extremely degrades
and debafes a Man, .and engages him in the
-zz/'/ipy? Drudgery imaginable, the ferving B^/zi/
Lufts^ and Deviltfh Pa//io»s. This is exprefs'd
in the Parable by the Prodigals being fent into
the Fields to feed Smne ; a thing the moft ab-
jeci in it fe if, and the mofb deteftable to the
'Jews (to whom our Lord fpake the Parable)
who were taught by their Law toefteem that
Creature among the moft Snclenn, And as
low or lomr than this does he debafe his Na-
ture, who, neglefting the Noble Precepts of
Religion^ makes his Senfud Appetite the Rule
and Meafure of his Aftions. For what more
Beafllj and Deteftable than ungoverrPd Lufi ?
The wretch himfelf that is guilty of it is a«
fham'd fublickly to commie it, and takes Ad-
vantage of Holes and Corners, and the Night
to hide his abominable Wickednef?, and his
own Blufhes that attend the Commiflion of it.
What puts a Man upon more pitiful and
unmAniy Shifts to attain his Dcfire ? Wha t
fneaking and cringing to a bale Strumpct,aDd
her bafcr Servants, before Accefs can be had
to a Neighbours Bed, or a Virgin Innocence
defiPd P
And as much may be faid of the Shame of
Drmkenmfsy t\\2ii Sivtmjb Vice, which makes
a Man more vile and defpicable than tlie loul-
eil
5 So Pra&:tcal Difcourjes upon the
eft of Brutes, 'Tis a Vice every Way odious
and unmanly, and full of the moft deteftable
Confequences, and branded with the bdfejl
Charadcr, even hy Itjpdels : i^nd fo of all
other Senfual Vices, the Shame and Bafenels
is notorious.
Thofe Devilifb P.tffiofjs likewife, to whicli
Men become lijbjeft that throw off the Go-
vernment of Religion, liich as Pride, Vatn-
Glory aiiJ. HjpDcrifyy Envy^ Hatred andMdice^
and fuch like ; do greatly defile our excellent
Nature, and are the greateft Difparagement
to thole that iuffer their Minds to be infefted
with them ; as would be foon apparent, could
we but perfwade them to fo much Serioufnefs \
as to recoiled with themfelves how odious
thefe Vices have appear'd when they have
met with them in other Men. And if they
look (b ill in other Sy certainly no Man can be
fb befotted as to think them ^rmahle Quahfica-
tionsin himielf\ but muft confefs, that who-
ever is fo foolifhly prodigal as to wafte and
fquanderaway whatisof rc/t/ Excellency, as
Vertue is in the Eyes of all Men,and gives him-
ielf up tofuch Devihlli PalTions as thole be-
fore raention'd, and the Service of fuch vile
Lufts ; Debafes himfelf much lower than
that vile Office of ferving the vileft of Brutes,
Great Reafbn therefore have fuch Men (e-
rioully to bethink themfelves, and attend to
the Remorfe of their Confciences, which goes
along with fuch Courfes, and being once a-
waken'd
Parables of our Blejfed Samoiir. 581
- wakenM refblve to return again to their Obe-
dience to God. Which is the
Third thing expfefs'd in this Parable, by
the Prodigal Son's coming to himfelf ^^nd thus
reafoning. How muny hired Servants of my
Father"* s have Bread enough and to [pare, and I
penjb tvtth Hunger I I will arife and go to my
Father, and wiH fay unto kirn. Father, I have
finned Again f Heaven and before thee, and am no
more worthy to be call'^d thy Son, make me as one
of thy hired Servants.
Mtfery, and Shame ^ and Repentance always
tread clofe at the Heels of Wickednefs ; and
indeed, fb much Milery and Shame,as Sin is the
Gccafion of, muft needs make any Man that
confiders and is not hardned in his Iniquity, to
repent and be forry that ever he committed it.
When je were the Servants of Sin, fays the A-
poftle to the Romans, ye were free from Righ-
teoufnejs ; Rom. 6. 20, 21. ye had what ye
defir'd, and Hv'd without God and Rehgion
in the World, and were a Law unto your
felves (as the Prodigal, weary of his Father's
Infpedion over him, defir'd his Portion and
went into a far Country, and there liv'd rio-
toufly and without Controul) But what Fruit
had ye of thofe things whereof ye are now ajham'd^
For the End of thefe things is Death. And this
the young Prodigal found too true likewiie
by a fad Experience, and wafted what he had
and was ready ta perifh with Hunger,and glad
to fubmit to the bafeft Servitude for Sufte-
nance,
582 PraSical Dijcourfes upon the
nance, snd at laft was fain, with much SbArne
and Repentance^ to return to his Father, and
humbly confels his Folly and Unworthinefs to
be callM any more his Son^ and defir'd only
the Favour of being made as one of his hired
Servants. The Works of Darknefs, as St.
Fsttl fays, are always unfruitful of any thing
that is really fatisfying and good ; but bring
forth Briars and Thorns in Abundance, many
Troubles and Vexations, wherewith to tear
and torment the milerable fmful Soul.
Let us confidera little more particu/arlj this
Refolution of the Prodigal to return to his Fa-
ther, and rvhen it was that he took it up.
The Parable fays, he made this Refolution,
rvhen he cAme to himjdf^ and confidered how
many of his Father's hired. Servants had Bread
enough and to fpare, while he that was his
Son was ready to per ijh with Hunger.
Indeed, every wicked Man is befide himfelf^
out of his Reajon and his Wits ;
Quem'maU fiultitia & quacunque infcittA verl
C cecum agfty infanum.
Horat. Serm. Lib. 11. Sat j.
tihi pravA
Stultitia, hie jummd eft infanta: Qui feeler atus
Etfunofus erity Horat. ibid.
For what Man of a Sound Mind would a£l
fo ftrangely and make fuch difadvantagious
Choices,
Parables of our ^Blejfed Saviour. 58}
Choices, as a Sinner does ? Who with his
Wics about him would take all Ways poffible
to make himiQKmferah/e to all Eternity, and
when at the fame time too, he might with
iefs Trouble make himielf eternally happy ?
Who, that could make uie of his Reafbn,
would chule to enjoy the Happinefs of Si Brute,
a Goat or a 6n;ine for Inftance,rather than that
of a Man or an J^/gel, nay, of God himfelf ?
Who but a Fool or a Mad-man would part
with the certain Reverfion of a Crown and
Scepter, for the prefent Pofleflion of a Bag of
Counters? And yet, this does every obftinite
Sinner do, and therefore may well befaidto
be void of Reafbn, and befide himfelt ; bur,
becaufe he is willfullj lb, and will not make
nje of his Reafon to the Pur poles for which it
was given him, his Madnefs is his Fault rather
than his Misforiune, and the Exir,ivagancies of
it will be without Excufe.
In this moral Frenzie Was the Prodigal in
the Parable,when he left his Father and wafted
his Subftancc afar off in Excefs of Riot ; till at
length the fad 0«/^«f/7Wj of his Extravagancy
brought him again to his Reafbn ; and when
he came to himjelf, he refblv'd to anfe and re-
turn to his Father, &c.
A Man's coming to himfelf, in a Religious
Senfe, is the making ufi of his Reafon in refleft-
ing upon the paft Errors and Mifcarriages of
his Life ; in confidering the many fad Cor.^
feque/ues of Vice, and the great Obligation
we
584. Pra&kal Difcourfes upon the
we have upon all Accounts to live Reiighu/ij,
and fully purpofing upon fuch ConfidcratioD,
to break off all evil Courfes, and live for the
Future as becomes Men and Chriftians. For
a Man is never more himfelf, than when he
exercifes his Reafbn upon the beft of Objefts,
Religion ; and confiders how he may beft con-
form himfelf to the Holy Rules of Chriftianity,
and purpofes to do accordingly : And he that
fuffers himfeU to be hurried on by impetuous
Paflions and unruly Lufts, to commit vile
Adtions, and negleds to make ufe of his Rea-
fbn to govern and keep in order his Affeftions,
atts more like a Brute than a Man^ and is not
yet come to himfelf,
Confideration is indeed the Life of both
ffecuUtive and /'r^^^/V^/ Religion ; and then 'tis
that Men believe and live amifs, when they
ceafe to conjider as they ought. For, there is
lb much of Truth and Evidence in the things a
Chriftian is to believe ; and the things he is to
do, are (b excellent in themfelves, and fo con-
ducive to/V/r/reHappinefs both here and here*
after ; that no Man, that dulj confiders and
Attends to either, but will be powerfully in-
clined to ajfent to the one, and pra^ife the o-
ther, and be no longer an Infidel or Heretick,
or live a vicious irreligious Life.
'Twas Confideration made the Prodigal Son
refblve to return to his Father, and humble
himfelf before him ; and could the Sinners of
this Age be perfvvaded ferioufly to eonfider and
weigh
Parables of our Ble^ed Saviour, 5 S 5
migh things together, they would fbon lee
Reafon enough to convince them that 'tis
their wifeft Courle to live at another Rate
than formerly, and put an End to their Ex*
travagance's by Repentance.
But what did this Prodigal confider when he
came to himfelf, that kt powerfully inclin'd
him to return to his Father with fuch an hum-
ble and fhameful ConfefTion of his Extrava-
gancy ? ^T was this ; How many of my Father'' s
hired Servants have Bread e?JOugb and to fpare^
and Iperijh with Hanger ? He found by a wo-
ful Experience, that however uneafie 'twas to
him formerly to be under his Father's Eye,
and in Subjedion to his Commands ; 'twas by
a far happier Condition than that , which
by his Prodigality he was then reduc'd to .*
The meaneft of his Father's Servants was in
Circumftances than he^ and therefore he
thought it his wifefi: Courfe to arife and re-
turn to his Father. And fo would it be with
a Sinner, would he but compare a Virtuous
and Vicious Courfe of Life together. He would
find by his own fad Experience if he would
but attend to it, that ail his Extravagances,
from which at farfl he expe£led to reap fb
much Happinefs, are net only Varatjy empty
and unlatisfying, but likewife Vexation of
Spirit ; full of Troubles and Misfortunes,
attended with Shame and Difgrace, inward
Rernorfe and Gripings of Confcience, and dire
Forbodings of the Wrath to come. And this
C c would
5 86 PraSkal Difcourfes upon the
would fbon convince him of the much greater"
Happinefs of Obedience and Submiflion to
the Will of God ; for that has none of all this
Mifery, but Peace of Con fcience, inward Co^-
teatwent and Satisfaclion of Mind, and the^
comfortable Expeftation of Eternal Happinefs
in the Pre fence of God. And the Conclufion of
iucli Confiderations, would be, his Refblution
to arifc and go to his Heavenly Father, and
wiih much Humility and fincere Contrition
fay unto him, pAther^ I hxve [inned. Againft
Heaven and before thee, and am no more worthy
to be caWdthy S(/n^ make me as one of thy hired
Servants. And indeed, the poorefl: good Man
that is a diligent and faithful Servant of God,
is in an infinitely happier Condition than the
grcateft rv/cked Prince ; he experiences more
true Happinefs even in this World, and when
he ihall hear the ioyful Sound attheDay of
Judgment, Pf'^eli done good and faithful Sefuant y
enter into the Joy of thy Lord, and wicked Em-
perors be thrurt away, with / knoivyou noty
depari- from me ye Workers of Iniquity ; then
fball all the World dijcem between the righteous
and the wicked., between him that fer vet h Gody
and him that Jcr'veth him not I 'Th^ former fhall
have Bread enough^ and to fpare^ their Happi-
nefs (liall be compleat Sindfu/I ; while the /atter
fhail periih with a keen Hunger after whan
they fhall never enjoy, and for ever be fent
t?Kpty aivaj.
After
Parables of oaf Blejfed Saviour. 387
After the Prodigal had confider^d himfelf in-
to a Refblution of returning to his Father, he
put his Refblution into practice^ and arofe and
cAme to his Father, and faid. Father, I have
finned^ SfC.
And truly, 'tis not bare rejolving that is
fufficicnt to Amendment of Life ; wemuft Aci
agreeably, and that immediately too, or elfe
our Refolutions, though never fb earneftly
made, will vanifh into ^(>/^/>^, and the Breach
of them ftill more increaie our Guilt. For,
when a Man has proceeded fb far towards a
new Life, as to refolve to for fake every Evil
Way, and no longer to infill in his former
vile Courfes ; 'tis a fign that his Soul is rous'd
and awakened from its fpiritual Sleep, that his
Eyes are open*d, and that he difcerns his Error,
and if after all this, he ftiU perfifis in it, he
then fins againfl: clear Light and Kjjowledge^
which is the higheft Aggravation of a Fault.
As a Sinner therefore fhould, as fbon as he
is become fenfible ot" his Sin, immediately re-
.olve to forfake it, and return to his Obedience
to God ; fb mufi: he immediately put his Re-
fblution into Practice .• for orherwife, he does
but mock God, and deceive his own Soul, and
will only increafe his Damnation. A well-
grounded Reloluiion is a good Preparative to
Amendment, but 'tis but a Preparative ; and
10 refolve to do a Thing, and actually to do it,
are two very different Things. Wc all of us,
I hope, that pretend to be Chriftians, fo far
C c a confider.
388 Pra&ical Difcourfes upon the
confider, as to grieve and be afhamM for hav-
ing offended our Good God ; and are at thdf
inftant refblv'd never willingly to trangrefs
his Holy Will again : Let us but keep our Re-
foIt3tions, and we fhall be Happy ; for, fuch
as with the Prodigal, a^uaHy return to their
Heavenly Father, and humble themffelves be-
fore him, he is ready, with the greateft Ex-
preffions of Kindnefs, to receive to his Favour.
Which brings me to the
''Lafi Thing exprefs'd in this Parable ; (viz,)
The great Tendernefs and Compaflion of the
father of Spirits to fuch as repent in earneft,
and perform their Refolves of Amendment ;
hfs Readinefs to be reconciled to them, and
extraordinary Joy for their Return, becaufe
thej rvere dead hut are alive again, were lofi but
are found. For fo 'tis faid in the Parable, Thgt
when the Returning Prodigal was yet a. great
way off, his Father faw hir»y andhadCompajJion,
and rany and fell on his Neck, and kiffed him,
and faid to his Servants^ Bring forth the beft
Robef and put it on him^ and put a Ring on his
Hand^ and Sbooes on his feet^ and bring hither
the fatted Calf, and kill it^ and let us eat and be
merry.
While he was )et a great jvay ojf, his Father
had Compaffion^ and ran to meet him. By this
is exprefs'd God's great Defire that a Sinner's
Repentance fhould be compleated ; he will meeh
him, and that with more than ordinary AfS-
ftances of his Spirit, left any Temptation
fliould
Parables of our Bleffed Saviour. 581^
fhould fb far prevail as to Mvert his Return*
and make him change or defer to put in pra^icey
that good Refblution he had taken up. He
prevents a real Penitent with the Riches of his
Grace, and while he is yet a greAt way of, U*
bouring with the Difficulties that attend a
thorough Change of Life j he, with infinite
Charity and Compaffion, comes forth to meet
him, that by his Divine Aid he may fecure
his Retreat from the Endeavours of the Devil
and his own vile Affe6lions,to bring him back
to his former vain and wicked Courfes, which
by God's Grace he has refblved to break oft^
by Repentance.
And when a Sinner's Repentance is com-
piedtedyznd he is aQually returned with Shame
and Sorrow to hii Heavenly Father ; what
rejojcing is there ! With what endearing Kind-
nefs does the Divine Goodnefs entertain a mi-
ferable felf-condemn'd Wretch, that fees his
Error, is afham'd and griev'd for it, and re-
turns with hearty Purpofe to obey him better !
'Tis reprefented in the Parable, by the higheft
Exprerfions of Joy that were in thofe Eaftern
Countries ; the Prodigal's Father ran to meet
him, fell on his Neck, and kijfcd hira, commanded
the bejl Robe to be put on him, and a Ring on his
Hand^ andShooes on his Feet, and made merry
/with Feasting, and Mujtck, and Dancing.
One would have thought, his wild Extra-
vagancy fhould have met with rougher En-
tertainment, at leaft at firji Interview ; and
C C 5 Reproof
5 go PraSical Dijcourjes upon the
Reproof have been given to his FoUj^ which
brought him to fb nnuch Mijery, But his Fa-
thers Com paflion was above his Anger; and
becaufe he whom he thought was dead cind loft^
was alive again and found, he forgot all Re-
fentmem, and embraced Iiim with Tendernefs
and Endearment. And thus it is with God
when he fees a Returning Sinner : Though
the Sinner has indeed defervcd nothing but
the ExprefTes of his Wrath and Indignation,
and to be for ever rejected by him ; yet he who
gives freely to every Man, and upbraideth
not, and whole Mercy is over all his Works,
wiU not break the bruifed Ree^, nor quench the
fmoaking FUx ; but in infinite Goodnefs, not
only give Admittance to, but receive with joy
his Returning Prodigals.
And how can we enough praif^ and admire
thefe Wonders of the Divine Com paflion and
Love, to poor miferable and polluted Crea-
tures I 'Tis an Abyfs that can never be fa-
thomM ; our Thoughts are loft and fwallow'd
up in the Contemplation of it, and filent Ad"
miration does beft exprefs that which no words
Can reach.
And now, for a Conclufion of the whole;
Since Vice and a Lawlefs Courfe of Living, is
the Parent of fo much Mifery, and has fb
many ill Confequences clofely attending it
even in this World, and is, as the moft extra-
*vaganty fb the moft unhappy Prodigality ; and
fince uhe Miferies of a wicked Life here^ are
but
Parables of our Blejfed Saviour. 5 9 1
but ihe Beginnings of unconceivable and eter-
774/ Sorrows hereafter ; and fince there is but
o;?^ Cure for this great Evil, and nothing but
fincere Re^ntAme will fave us from Deftrufli-
on ; and fince Xjod is i^^ would be Profperous and Hippy, for 'tis
Sin only that makes the World mijerable :
And on the other fide, Affli6lion is in it felf
a great Evil, and by no means joy cm but grie-
'voasy and is always the Punifhment of forae
Offence. But, oftentimes Worldly Profperity
is lent as a Curfe rather than a Blejjlng^ and is
the Eife6l of God's Difpleafure, and the cnly
Happinefs that Ibme fhall e'er enjoy. And
Adverfity proves a great Bleffingj and is an
Expreffion of God's Favour and Paternal Re-
gard, the only Milery fbme ihall ever feel,
and an Introdudion to Eternal ^appinefs ;
fbme, in mercy, being corrected here for their
Faults, that they may efcape the everlajliiig
Punifhments of the other World, and others
fatted up here, as to a Day of Slaughter^ and
fuffered (fince they choofe it) to have their
Portion in this Life. As Abraham in the Pa-
rable, (aid to the Rich Man, (who througli
the Excels of his Torment, begg'd that he
would lend him who was once a pcor Laz^arus,
but then in a Place of Happine/f, to dip his
Finger in Water , and come and cool his
Tongue) Sony remember that thou tn thy Life-
time receivedji thy good ThingSy and likewife
D d Lazaruv
^.o 1 Pra&kal Difcmrfes upon the
Lazarm his evil Things^ but now^ he is comfort-
ed and thou art tormented.
And indeed, it is no wonder that it fhould
be (b, and that Frofperity in this World fhould
fo often end in Mifery in the next, and the
■ JffitU^tons Men meet with here^ be turn'd into
Happinejs hereafter. For Worldly Prolperity,
however charming it may appear to Ds, is a
State fb till! of Dangers^ fb befet with lemp-
tat ions to Vice, (b apt to divert Men from at-
tending to Things of infinitely greater mo-
ment, and laying up a Treafure in Heaven ;
and Adverfity on the contrary, though very
uneajie to F/c/b and Blood, yet is fo apt there-
fore to ivean Men from the World, and the
fading Vanities of it, and make them out of
Love with what isfo fickle and uncertain, and
full of Trouble ; and is a State that humbles
Men mucl^ and increafes Devotion and Trufi
tn God, and puts 'em upon Repentance, and
a Defire of enjoying that Heavenly Treafiire
which fhall never be taken from them : That
for a Rich Man to enter into the Kingdom of
Heaven, feems by far the greater Difficulty,
and more likelihood is there of the Calamities
of this Worl^l bringing a Man to that happy
Place, than the profperous Enjoyment of its
Pleafures. And accordingly fays the Apoftle,
Not many Rich, not many Mighty are called,
and that Riches are & Temptation and a Snare,
and drown Men in divers hurtful L ufts^ and
bring them to Dejlru&ion and Perdition ; and
therefore
1
Parables of our Blejfed Saviour. 40 j
therefore exhorts Men to count u all Joy when
thty fall into divers Temptations or Affii£tions.
The Uie then, that we may make of this
firft Part of the Parable, is this ; not to be
deje5led under Adverjity^ as if caB off by God,
and utterly depriv'd of his Favour, nor pttff^d
up by Profperitjiy as if peculiarly dear to Hea-
ven ; but in every State to make it our great-
eft Care and Endeavour to fecure our main
Intereft, and with Fear and Trembling, in
the one Condition as well as the other, to
work out our Salvation, by the Practice oi
that Holinefs, without which, no Many whe-
ther Rich or Poor, Calamitous or Profperous,
^ all fee the Lord \ and mth which any Man,
in wbatfoever Circumftances he is in this Life^
ihall be fure of a glorious Eternity in the Pre^
fence and Enjoyment of his Maker. If Riches
increale by honeft Induftry, and confcientious
Dealing, and prudent Management, we ought
to efteem it as a Blefflng^ and humbly thank
God for it ; but by no means fbould we jet
cur Hearts upon them, nor grow high-minded,
and conceited of our (elves, as if greatly in
the Favour and Efteem of God, and our Prof-
perity the Reward of our extraordinary Ver-
tue ; nov defp I fs the Poverty of others, look-
ing upon them as lefs Holy becaule not fo
profierous as we. Neither fhould we grow
vain and luxurious, or covetous and fir did,
but make Friends with the Mammon of Vn-
right eoujnefs^ and zdi XikQ good Stew afds of the
D d 2 manifold
4-0 4- Pra&ical Difcourfes upon the
manifold Grace of God, being given to Hofpita-
ity, and ready to relieve the Neceflities of
^uch as are in want ; remembring always,
fhat many have a/l their Share of Happinels
^n this Life, and while they dote immoderate-
ly upon the World , and place their chief
Good in being profperous here, forfeit their
Glorious Reverfion hereafter : And always
fearing left our Profperity become a Snare to
us in this Matter, and we turn it into a Curfe
by oUr ill Ule of it, and become fuch Fools,
as for the Gain of a little of the World, to
lofe our Immortal Souls What Comfort had
the Rich Man in the Parable of all his for-
mer Profpei ity, when he lay weltring in the
Flames of Hell ? All his Purple and Fine Lin-
nsn, and Sumptuous Fare, becaule he abus'd
'em to Luxury and Excels, and grew negli-
gent of laying up a Treafure of good Works
in Heaven ; ended at length in the Want of
a Drop of Water to cool his inflam'd Tongue.
If Jffliciion and Poverty fhould be our
Lor, 'tis then our Duty to endeavour to be
contented^ and not defpond as if utterly re^
jeBed of God , but to remember that there
IS a better World, in which thofe fhall be
unfpeakably and for ever happy, that are
patient and repgn^d in this Vally of the Sha-
dow of Death j that the Lord loveth whom
he chajieneth^ and that if we comply with
the Ends of his Correftion, and amend under
his i'aternal Rod, our light Jffliciion^ which is
but
Parables of our Biejjed Saviour, ^o 5
but for A Moment^ (hall work for us a far more
exceeding ansi eternal Weight of Glory, Lazarus
in the Parable, we read, was miferably poor,
defirous, though but of the ¥r&gments that
fell from the Rich Man's Table, and full of
noifom painful Sores, a fad Spectacle both to
himfelf and others ; and yet, when he died,
was carried up by Angels into Abraham"* s Bofom,
'Tis not a Man's outward Circumftances that
God refpeds, but the inward Temper of his
Mind, and often makes his outward Condition
calamitous^ that his Mind may grow better ;
I Sam. id. 7. and if a Man be as poor and
defpicable in the Eye of the World as LazartiSy
yet if he is of a contented rejign'^d Soul, and
makes it his Endeavour to be rich towards God,
he at length fhall be fill'd with Joy unfpeakable
and full of Glory ^ while many rtchthdX have
their Portion in this Life fliall be fent empy
away.
And thus much for the jirfi thing this Para-
ble informs us of, namely, that from a Man's
profperous oradverfe Condition in this world,
there is no Judgment to be made concerning
his final Condition in the next,
ThQ fecond thing it informs us of is, that
whatever Change is made in the Condition of
the Soul, after its Departure from this World,
its State fhall be from thenceforth for ever un*
alterable. For lb in the Parable, when the
Rich Man being in Torments, lifted up his
Eyes,and faw Abraham afar ojf^ and Lazarus in
Dd 3 h\%
4.06 PraSifcal Difcourfes upon th^
his Bofonjj and cry'd and raid^Father Abraham
have Mercy on me^ and fend Lazarus that he
may dip the Tip of hts FirJger in Water and cool
my Tongue^ for I am tormented in this Flame ;
Ahraham^ after he had told him that he bad in
his Life-Time received his good things, and
Lazarm his evil things, and that then there
was a great and unexpe£tedChange,andL4-c4-
ru4 was comforted and he tormented ; he adds,
moreover, that between him and them there
was a greAt G a If fixed, fo that thofe which
would pafs from thence to him could not, neir
ther could any pafs from him to them.
What is meant by this G«^/jc^^ between
Heaven and Hell, which hinders any Comfort
or Relief camingivom thence to that milera-
ble Place, or any Trouble or Annoyance from
that Place tc Heaven, fo that the Condition
both o\ the Wicked and the Righteous, re»
njsins unchangeably hapfy or miferable refpec-
tively , has been much controverted, efpeci-
ally amongft the School -men But it tending
to very little Edification to relate their Opi-
nions, moft of which are very frivilous; I
fhall only fay what is the moft receiv'd Opi-
nion in our Church. By the G//// fixed, we
fuppofe is only meant God's irreverfible De*
cree that thole whofe Wickednefi^es made
them incapable of the Vifion and Enjoyment
of God, and funk them down to Hell, ihdXl
for ever remain there without any Hopes of
Comfort or Relief, and that the Righteom'
^ ' ■■ ' • like-
T arables of our Blejfed Saviour. 40 7 '
likewife fliall be received into Life and Hap-
pinels everUfltng^ and fuch as all the Powers
of Hell fhall never be able to lefTen ordifturb.
Anti this methinkstoany fenfible Man,fhouId
appear to be an Opinion the moft reaionable
and molt agreeable to the Holy Writings.
Now here 'twill be worth our while, fince
the rich Man's Punillin[ient is exprefs'd by bis
being tormented in Flame, and doom'd to be
for tv?r fb, to fatisfie two Queries ufually put
inthis'Cafe; ^spji. Why the Torments of
Hell are exprefs'd by Flarties and Burning ?
And fecondly^ How it can be confiftent with
the Divine Juftice to punifh the tranftent Ads
of Sin, with fuch an endlefs Mifiry ?
To thGfirfi I return this Anfwer as to me
the moft (ati^fadory . Though I believe that
at the general Conflagration, when the Hea-
vens fliall be fhrunk up as a fcorch'd l-arch*
ment, and the Elements melt with fervent
Heat, and the World and all that's in 11 be
burn'd up ; though I believe that God will
then take Vengeance of his Enemies in re J
Flames of Fire, which (hall for ever encircle
and prey upon their Bodies : yet I think, rhar
will be the leaf^ Part of their Torment, and
that the Extremity of it will confift in the />-
wir^^ Trouble of their Minds ; arifing from an
impatient /appetite, and continual Thirji aiter
that Felicity, which they know, through tht ir
ow» Default, they (hall never coniQ to e^^joy.
And that fuch vehement DefireSy and thePalli-
D d 4 ons
^oS Pra&kal Difcourfes ufon the
ons confcquent upon the dtfappointment of
them, fhould be call'd FUmes and Burnings is
no more than what is ufual in our common
Manner of fpeaking ; and the Expreffion of
fervent and ardent Defires, is often met with
in the holy writings too, particularly, where
D^-z//^ fays, Mj Soul breaketh out with the very
fervent deftre it hath always to thy Command'
merits. And Rage, and Fury, and Impatience,
and the Uke, which attend un/atisfed Defires,
are hkewife frequently attended with the Epi-
thet of Ftre ; as' every one muft needs have
obferv'd.
' 'Now, Man having an ipjnate uncontroulable
Thirft after Happinej}^ and which is always
equally intenfe, and that to the higheft De-
gree ; when, (as the Punifhment of his Re-
bellion againft God, his foolifl] and wicked
Choices here, his Purfiiit after lower Good,
and NegleQ: of the fipreme) he fhall be for
ever banifh'd to an infinite Diftance, not only
from the Fountain of Happinefs, but from e-
very Stream and Participation of it (which
here below coofd his Heat a Wizhy and for the
frejent gratified that his Defire) and yet the
Appetite and Thir(t after it continuing as great
a:) ever, and the Wretch withal lenfible of the
ttter hnpoffihility of attaining it ; and that, not
fb much as one Drov fron) that Fountain of
Blifs iliall ever be given to allay his Thirft,and
cool his parch'd and inflam'd Tongue : His
Defire muft for ever be to the highefl: Degree
craving
Parables of our Blejfed Saviour, 4.09
craving and imfortufjute in vain ; and being
continually thus difa^pointedy his Impatienee
will ftill grow hotter and hotter, and his
Remorfe for bringing this upon himfelf^ turn-
ing to eternal Rage 2,x\di Fury, and boyiing up
like Rivers of enflam'd Brimftone, the Fire
will be everlafiing. And what a Calenture,
think we, will the ^v^hole Man be in ; when
n;-7';o«i the flerceftw4/^r/j/ Flames fliall prey
upon the Body^ and hotter Fires within tor-
ment the Soul ! And this Notion of the flames
cfHeli, feems to me not obfcurely hinted, in
the Rich Man's lifting up his Eyes in his Tor-
ment, and when he faw the happy State of
Lazarus in Jhraham^s Bofom, begging him to
impart, though but one Drop of that Bliis he
enjoy'd, to cool f?is parched Tongue. His
Defire of that Happinefs was i» the greateft
Degree o^ Ardency, and when he (aw Lazarfts
in Abraham^ Bofom, tbert he cry'd out, Father
Abraham have Mercy on me, for I am tor-
mented in this Flame. Thus much for the
frsl Query. To the fecond I return this in
Brief; That fince Sin is the grettefi poffible
Ei'tl, (it being a Violation of the firongefi
Tyes and Obligations^ an Oppofition and Con-
trariety to the Supreme Good^ and in no Cafe
eligible, as every confidering Man mull needs
confefs) it can't be too rigoroufly dealt with,
even by the Infliction of the greatest poffible
Funtfhment ; for there is the fame Proportion
between the greateji £x//7and the greatef Pu-
/tifiment.
4 1 o Pra&ical Dijcourjes upon the
ntfhment^ as between a lejfer Evil and a leffer
Punifljment : And therefore, unlefs we*ll fay,
there can never beany Proportion between a
Fault and its Puniliiment, I think we mull
own, there is Proportion ^f;^e.
Now the Ufe wemay make of this fecond
Part of the Parable is this. That, fince the
Confcqucnce of a Life (jf Wickednefs, is (b
dreadful ^vA remedtlefs a Ruin, and the Wages
of Sin this eternd Torment and Death ; we.
would be above all things careful to /jx'o/a this
Place of everlafting Torments, and make ufe
ofour Time and Opportunity while we have
it, in providing for a ioA^fy Eternity. The End
of every Man's Life is the Beginning of Eter-
nity to him ; then Time fliall be no mere, no
more Space for Repentance and working out
our Salvation, and after the great Change that
Death will make in our Condition, no more
Changes from thence forward for ever, no
intermediate Purgatory tocleanfe our remain-
ing Filthinefs ; but as Death leaves a Soul, fb
fliall Judgment find it, and an irreverfble
Sentence be pafs'd upon it. And this great
Truth can never be too often call'd to Re-
membrance; and there is ib much oi Terror
in it to a wicked Liver, that whoever thinks
at all, muft needs be inclined by it to husband
ivell this his only Opportunity of making him-
felf for ever Happy, and immediately endea-
vour to clear himfelf from that Guilt, which,
if he dies in, will make him for ever miferable,
and that without theleaft Alleviation. The
Parables of our Blejjed Saviour, 4 1 1
The iaft thing this Parable informs us of is.
That every Mair may be fufficiently a/Tur'd of
this great' 7>uth, that reads the Scriptures ;
and powerfully enough inclin'd to avoid that
future Mifery, and fecure his eternal Happi-
nefs, withou* any more extraordinary Ways
of ^onvidion in this Matter, or Perfwafives
toacl accordingly : And that thofe who are
not fati>fied with what has already been re-
vealM of future Rewards arid Punifliments,
in ai. Pfobabiliry will never be fatisfied, tho'
one ihoi*ld come from the Dead to affure them
of it.
This is exprefs'd in the Parable by the Rich
Nlan'sdefi'-ing (after he was fadly alTur'd by
Abraham^ that there was no Remedy for him'*
felf') that he w^ouIdy^»^ Lazarta to his Father^s
Hufi/e {for I have jive Brethrenj fays he) that
he miy tejhfie unto them, lefi they alfo come into
this Piece of Torment, To this Abraham an-
fwers, They have Mofes and the Prophets, let
them hear them. But this w^ould not fatisfie
the raiferable Rich Man, and hefaid, nay, Fa-
ther Abraham, but if one went from the Dead
they will repent. To this Abraham gives this
final anfwer : If they hear not Moles and the
Prophets J neither will they he per fvaded though
one arofe from the Dead. As if he had faid,
There is all the Aflurance given to Men by
the Holy Writings of the Truth of thefe
things, that any reafonable Man can defire j
and the fame Qbllinate and Atheiftick Infide-
lity
j^ll Pra&ical Difcourfes upon the
lity and Debauchery of Manners that makes
Men disbelieve what the Scriptures affirm of
Another Life, would make them//// disbelieve
it, though one arofe from the Dead to affure
them of it.
And if this was true before the GofpeljWhen
thefe things were but darkly reveal'd in com-
parifbn of what they are now, and the ^ews
might then be fufficiently alTur'd of themby
attending to the Writings of My^/ and the
Prophets', it is a much more confirmed Truth
to us Chriftians, the Scriptures of the Ner»
Teftament afTuring us of it in the moft plain
and exprefs Terms that can be : According to
what the Apoftle fays, 2 Tim. i. 8. that our
Lord has brought Life and Immortality to Light
by the G of pel.
And yet, fome are ^o unreafbnable, as
when we difcourfe about Judgment to come,
and the Rewards and Punifhments of another
Life, not to tremble at it as Fccltx did, but
with perverfe Infidelity queftion the Truth of
the thing, and ask us how we can befure it is
and fliall be fb, and whether we have been
told it by one that came from the other World,
and has experienc'*d what we fay to be true :
And that nothing le(s than fuch a Proof fhall
ever make thjem believe it. And when they
are urgM with the TefUmony of Mofes and
the Prophets y and of the Son of Gf?^himfelf;
they have the Confidence to laugh at this as
an Invention of Church-Menj and no better
than
Parables of our Blejfed Saviour, 4 1 ^
than a Religiotis Cheat. They are not igno-
rant, they fay, that the Writings which we
affirm were divinely infpir'd, do very plainly
and cxprelly aflert. That there fhall be a
Judgment to come, and that every Man fhall
be rais'd from the Dead, and plac'd before the
Almighty Judge, and confign'd to eternal
Happinefs or Mifery, according to what they
have done in this Life, whether it be good or
evil : But they deny the Truth of thofe Wri-
tings, and confequently the Reality of what
they aflert of this Nature. Our Bufmefs there-
fore muft be to prove the Truth and Divine
Authority of thofe Holy Scriptures, and then
'twill follow, that he that ftill disbelieves the
Dodtrine of future Rewards and Punilhments,
and is not inclined to live accordingly, will nei-
ther be convinc'd nor perfwaded in this In-
flance, though one rofe from the Dead,
The Oppofition Anti-lcripturifls make a-
gainft the Holy Writings is in fhort this. Ei-
ther they will 'deny that thofe Books were
written by the Men whofe Names they bear ;
or, if they are forc'd to grant that, they will
deny the Truth of the Matters of fa^ which
they fet down, and endeavour to pick out In-
confiftencies and Contradidions in their Re-
lation ; and if beaten from that Pofl, they'll
deny that the Writers were Men divinely in^
fiired,and affirm that the Dodrine they wrote
was meerly the Produ8: of their own Brains,
and what ftrange Occurrences they record of
their
414 Pra&ical Difcourfes upm the
their Matter Jefus (as oihis Refarreclion front
the Dead, as an Argument thai rL vc fhaII1)e
another Life after this is ended, and all Men
then arife like wife, and be call'd co ^ive ac-
count of their Wovks) that thi^ r.ndl-Te like
ftrange PafTagesthey record ofjefrs.'lfj^pofi ig
them to be true^ were not dc iie by a Dtvme
Power, but by Art Magick and 'h ower of
the Devil. And this, could it be msde good,
Would be a (brew'd Blov^ 'ndf^ed, and all re-
veaPd Religion foon rink into Ruin : Bur in
fhort (for to inlarge here, would tar exceed
the Bounds of a fingle Sermon") a Chri-
ftians Defence of the 7 ruth and divi.'ve Autho-
rity of the Holy Writings may be this.
Firftf Though fome have deiifl that the
Books of the Old and New Teftament were
written by the Men whole Names they bear,
yet no Man ever yet could prove it ; nay, on
the contrary, they have been received as Ge-
nuine for many Hundreds of Years,and by Men
ofjvery d^^rent Religions andPerrwafions,and
that w^re bitter Enemies to the Religion there
taught,and the Prof e (Tors of it,and would have
been extreamly glad to have prov'd the Whole
4 Forgery if they could. But fince they did
not, when 'twas fo much for their Intereft
to have don't, 'tis plain they could not ; and
fince they are, to this Day, approv'd by all
Soits of Religions as Genuine, 'tis as much as
can be laid in the Cafe, and as much as can
be faid for any other Book in the World ;
And
Parables of our Blejfed Saviour, 4 T 5
And we muft cither throw afide all Books
as (furious, or believe this which we call the
Bibiey to be genuine. Well, but though this
iray be true, yet they objeft further, that
there is no Trutii in the Matters 0^ facf which
thefe Men fet down ; and particularly that
the whole Story of our Saviour's Life, and
Death, and Refurre£lion, is a Falfhood, and
that their Relations are contradiBious. But
to this we may return, That though this has
been by fbme Men faid, yet it has never been
frov^d ; nay, on the contrary, feveral Hea-
then Writers, as PUnj^ Tacitus, Lucian, Sue-
toniusy and others of great Antiquity, quoted
by * Grotius and f Huetius, have ^ .
given in their Evidence as to the R^.m^.'
Matters o^fali on the Chriftian t Demonpat. e-
Side ; and tho' they have made ^^y'; .^/'P'f- 5-
It their Bufinels to vuifie the
whole Story of our Lord's Life and Death,
yet they could not fay^ much lefs prove, that
there were no fuch Occurrences as are record-
ed by the Evangelifts. And truly, the Evan-
gelifts are ro pnciual in all Circumftances of
; Time and Place, fb particular in naming of
Perfons concern'd, and that were Eye Wit-
neffes of thofe TranfaQions, and tho(e too.
Enemies as well as Friends, Jews and Heathens
as well as Chriftians ; and thofe Tranfadlions
were fo publick, and in the Face of the World-,
and the Account of them was written fb foon
after they were done ; that it would then have
been
^ 1 6 Pra&ical Dijcourfes' upon the
been a very eafie Matter to have detefted the
Falfliood of the Whole, or of any Part of the
Story, if there had been any, and both Jews
and Heathens were very much concerned to do
it if they could, and no doubt, they endea-
vour'd it to the utmoft of their Power. But
yet, after all, we find that neither then nor
fince, any thing of this Nature has been faft-
ned upon thefe Writings, but rather the Truth
of them has been approved by the Confeflion
of the Enemies of Chriftianity, than which
no better Argument can be produced for the
Truth of any Ancient Hiftory in the World.
And as for the Contradi^ions and Incon-
fiftenciesj which, they fay, are in the New
Teftament ; though to Men unleArn*d, or clfe
deeply prejudiced, fome Things may at firft
fight feem to clafh a little, yet upon a chfer
View of any competent diwdi unprejudiced Pcrforiy
they will be found to be far from being irre-
concileable : And thefe Teeming Differences
are likewife in things not rnaterixl ; in the
ffidin there is an unqueftionable Harmony :
Which, confidering that four feveral Men
were the Writers, and that they writ in dif-
ferent and difiant Places, is no mean Argu-
ment, that what they fo punctually and agree-
ably relate, is true. And indeed, thofe little
Differences that are taken Notice of, are rather
an Argument for the Truth of their Relation,
than any thing to the contrary ; for had it
been a />^cW Bufinefs, they would have been
careful
Parables of our Bleffed Saviour. 4 1 7
careful not to have difFer'd in a Title. As for
their lafl Referve, that fuppofmg the Matter
of fsff to be true which they relate, yet thofe
ftrange things that are recorded of jfe/^5,might
be performed by Jrt, Magick, and the Power
of the Devil : And that, what he or his Apo-
ftlcs have deliver'd by Way of Precept and
Doftrine, was meerly the ProduQ: of their
own Brainsy and no Infpiration of God : To
this we may return in this Manner.
'Tis certain that the coming of Jefus Chrifi
into the World, was to defiroy the Works and
Kingdom of the Devil, as is evident from his
cafting lb many evil Spirits out of polTefs'd
Perfbns, and from their trembling at his Pre-
fence, and crying out for Dread ; and from
his teaching ^0 Holy and Heavenly a Religion,
thart which, nothing can more weaken his
Infernal Kingdom : And to atteft the Truth
of this his Do^lrine, and that he was fent by
God to teach it to the World, he wrought
diverfe and very amazing Miracles, and thole
highly beneficial ones too ; fuch as giving
Sight to Men that were born blind, and curing
long and defperate Difeales, and raifing to Life
thole that had been dead, and one of them
four Days buried^ and this only with a iVord-
or with his Touchy John 11. 17. which is Part
of thofe Matters of /i^?, let down by the Evan-
gelifts, which we before prov'd to be true.
Now, can any Man in his Senfes thinks
that the Devil, were he able^ would fo far afTifl:
E e one
^ 1 8 Fraclkal Difcomfes upon the
one that come on purpofe into the World to
dejlrqy his- Kingdom ? 'Tis our Lord's own
Anfwer to the ^oolifhly mahcious Pharifees,
who, when they faw him work a ftupendious
Miracle upon one pofTefTed with a Devil, both
Blind and Dumb, infomuch that the Blind and
Dumb both fpake and faw ; objecled prefent-
ly, This Fellow cdfleth out Devils by Bee/zehtilf
the Prince of the Devils, And Jejus knew their
Thoughts and /aid unto them, every f^ingdom
divided againli it felf is brought to DefoUtion ;
. and if Sat /in cafl out Satan, hs is divided againfi
himfelf^ How then (hall his KJngdom Jland"^ A
Demonflration this , that 'twas not by the
Power of the Devil that he wrought his Mi-
racles, but by the Power of God. For though
deluded Men may be (b foolifh as to frame
fuch an Objection, the Devil is too tpifi to put
the thing in Pra^ice,
As far the other Part of what is obje£led,
That what our Lord, and the Writers of the
New Teftam.ent, the Evangelifts and Apo-
ftles, have delivered by Way of Precept and
Doctrine , was meerly the Produft of their
own Brains, and not the Infpiration of God ;
I might only appeal to the Precepts and Do-
Srines themjehes, which are of fb Exalted
and Heavenly a Nature, and far above any
thing, that either before or iince was ever
written by Man , that they the?n]elves will
prove their Original to be Divine. But there
is a farther Proof of this, the many and great
Miracles
Parables of our Blejfed S amour, 419
Mirac/es that were wrought, both by Chrift
and his Apoftlesj in Confirmation of the Do-
6:rine they taught,, and of their being com-
miflion'd by God in an extraordwary Manner,
to declare it as the Rule of their Obedience to
him, and of their Converiation in the PVorld,
For, no reafbnable Man can think, that God
would have fb vomdroufli ailifted thofe above
all other Men, had they not been his peculiar
MeiTengers, to make known his Will to Man-
kind.
And this, in fhort, may be fufficient to
prove, to any reafbnable and unprejudic'd
Man, theTr«Mand Divine Authority of the
Holy Scriptures ; and, confequently, we have
fufficient Aflurance, that there fhail be ano-
ther Life, when this is ended, wherein Men
fhall be for ever recompenc'd according to
their Works : For this is very plainly and ex-
prefly afTerted in thofe Writings, as every
Man knows that has read them. And there-
fore 'tis as plain, that 'tis an unreafonable Ob-
fiinacy, and too great Love of the finful Eriioy-
ments of this World, that makes Men deny
their A[[ent to fb great a Truth, and hinders
them from being inclin'd by it, to lead a mor^
Innocent ^.TiA Holy Life. And the fame Ob -
flinacy and Infidel Hardnefs of Heart, and
Vilenefs of Manners, would make them fttU
disbelieve that there is a future State of Eter-
nal Rewards and Punifhments, according as
Men live well or ill here below, and //// keep
E e 3 ^ them
^lo PraBkal Difcourfes upon the
them from being perfwaded by it to Amend-
ment, the' one came to them from the Deaei^
to affurc them of it. For, what an eafie
Matter would it be for them to fay, that the
Apparition was but a meUnchoUy Fdncy^ or a
DreAw, and regard it as if no more^ andjaugh
at all things of that Nature, as too many
now a-days are apt to do ?
And he that will fbut his Eyes againft fo
much Reafbn, and Evidence, as there is, for
the Divine Authority of the Holy Scriptures,
is Proof againft any other Sort of Convidion
whatever, even that of a MefTcng^er fent on
purpofe to him from the other World. For
lb our Lord in the Parable, If they believe not
Mojes and the Prophets (we may add, and our
Saviour, his Evangelifts and Apoftles) neither
will they be perfwaded, though one arofe from the
Dead,
Wherefore it becomes us all to be very care-
ful, left the Spirit of Unbelief enter into us,
and we grow fb blinded by the Deceitfulnefs
of Sin, as either not to believe, or not duly to
attend to this great and ftrongly confirmed
Truth, of the Certainty of another Life after
thii ; and of the eternal Rewards and Punifh-
ments then to be awarded to every Man ac-
cording to his religious or impious Behaviour
here.
'Tis in vain to expeft any further extraor^
dinary Proof of what is already plainly declar'd
by him that cannot lye , in thofe Writings
whicti
Parables of our Biejfed Saviour. 4.II
which we have all the Reafbn in the World
to believe, were written by his Divine Infpi-
ration. Let us rather lb ferioufly confider and
Attejsd to what is there reveal'd to us, as by
thofe Terrors of the Lord relating to a future
Judgment, to be perfwaded to a fincere Rcvi-
fal of our Ways, and deep Repentance of
what we fhall find to have beeq amifs, and
immediate Endeavours to do no more wicked-
ly. Let us have a care how we are charm'd
with the Pomps and Vanities of this World,
as if here were our Happinels and our Hea-
ven, and we looked for no other Life when
this is done ; and let us be chiefly employ'd in
making Provifion for that other enakj's Life
which will fucceed this, that then we may be
ha^^y^ when, if we are miferabhy we fhall be
always fb. Remembring that the Rich Man
in the Parable, who in this Life receiv'd his
good things^ and was wholly intent upon the
Eojoyment of them, and look'd no further,
made no Provifion for what was to be here-
after in that other State ; after he died was
torniented in the Flames of Hell, and wanted
a Drop of Water to cool hii Tongue : While the
poor, defpis'd, and feemingly miferable La-
z>arui, that begg'd for the Crumbs which fell
from his Table, and was taken little Notice
of by any but the Rich Man's Dogs ; becau,fe
his Poverty made him Religious, and think
of and provide for better things in an evec-
lafting World, was, when he died, condudad
E e 3 by
42a Tracikal Difioiirfes upon the
by Angels into Abrah/trn's Bofom, that Place of
Eternal Happinefs, Reft and Peace, which is
prepar'd for the Righteous.
Thefe things, if we confider throughly and
ferioufly, there .will be no need of one from
the Dead, either to convince us of the Truth
of them, or td perfwade us to an immediate
Repent an ce, that we may efcape that Place of
Eternal Torment, referv'd for the obfiinatel)
wicked, and be receiv'd into that happy State
which fhall for e^er crown the pious Endea-
vours of the (jooii. Wherefore, for the fu-
ture, may tve all fo meditate upon thefe things y
and give our felves Jo intirely to them^ thaty
through God'^s gracious Ajjijtance, our profiting
may appear in all things ?
The P R A y E R.
OGod, infinitely Wife, Juft and Good, th(
Difpofals of xvhofe Providence here belowy
though always for the heft, are yet often the Caufe
of iVonder to m Mortals ; effect ally in the Pro^
fperity of the Wicked^ and the Afflictions of the
Righteous : Teach me the Wifdom, I befeech
thee, to look bejond this World for Happinej?,
and never to make vain Conclufions of thy Fa-
vour or Di^leafure to my Jelf or other s^ or con-
cerning mine ,or their Condition in the other
Worlds from the Circumflances of this our pre^
fitst Life : But rather in all things to acknow-
' '-' ■ ■ ^ ■ • ^^^
Parailes of our Blejfed Saviour, 4 25
ledge thy Providence to be good and ]uH, And
he careful to fecure ?ny Duty in whatfoever Sta-
tion thou jhalt pleafe to place ms. Grant that
in Projpettty I may be Humble, Thankful and
Charitable ; in Adverfity Contented^ and refign^d
under thy Paternal Rod ; and may make that
good Uje of every Condition which thou defignefl
I flfould, and carefully avoid the Snares of each ;
and make it my great Endeavour^ ,rvhilfi I con-
tinue here below, to fecure a happy Eternity in the
M^orld of Spirits, where my Condition, whatever
it then fhall be, wiH be unchangeable. And may
my Belief of future Eternal Rewards andPanifb-
ments, be daily more and more flrengthned and
confirmed, by a ferious and unprejudiced Atten-
tion to the plain Affurance thou hajl given me of
it in the Holy Scriptures \ fo as not to be vainly
defirofis of any more extraordinary Evidence in
this matter : But believing thefe great Truths
without wavering, grant that I may immediately
endeavour to reform my Life before it be too late.
That fo, when I go hence, I may be received into
Abraham'/ Bofom, the happy Portion of the
Faithful, and efcape the Place of endlej^ Torment,
prepared for the Devil and his Angels. Grant
this, Graciom God, for Jefus Chrijl his Sake,
Ee4 PARABLE
454- Fra&ical Vifiourfes upn th^
PARABLE XIIL
Of the Importunate Widow.
Luke xviij. I, 2, ^, 4, 5.
A^d Jefui /pake a P arable to this End^ that
Men ought always to pray and ?30t to faint ',
Sayings there was in a City a "Judge which feared
not God, neither regarded Man.
And there was a Widow in that City, and/be
came unto him^ f'^y^^Zt Avenge me of mine
Adversary. "' ' ^
And he would not for a while j hut afterwards he
faid within himfelf. Though I fear not God,
neither regard Man y
Tet heeaufe this Widow troubleth nte, I will a*
yenge her, leH by her continual coming [he
weary rue, '
THE Force of this Parable in order to
the perfwading to a conftant and im-
{jortunate Devotion, lies in this. That
if Importunity will prevail with a finful Man,
■ ^ that
Parables of our Bleffed Sautour. 415
that neither fears God, nor has any Compani-
on for the Miferies of his Fellow-Creature, to
grant Petitions offer'd to him : How much
more prevalent will it be, with the infinitely
goodGody to relieve the Neceffities of fuch as
devoutly and earneftly implore his Helpf
And to the fame Senfe is another Parable, Lake
II. 16. Which ofjou /bail have a Friend^ and
jfbaligo to him At Midftight, and fay unto him^
Friend^ lend me three Loaves y for a Friend of
mine in his 'Journey is come unto me, and I have
nothing to fet before him ; and he from within
/ball an fiver and fay. Trouble me not, the Door is
novcfbuty and my Children are with me in Bed, I
cannot rife and giie thee, I fay unto yoa^ Though
he mil not rife and give him becaufe he is hts
friendj yet, becaufe of his Importunity, he mil
rije and give him as many a^ he needeth. And
the Aplpication of this Parable is, Ask ar/d it
/ball be given you, feek and ye fb all find, knock
and it /ball be ofen'*d untoycu. And the Rea-
fon \yhy our Lord applies the firft Parable to
God's certainly avenging his Eleci, which cry
Day and Night to htm, though he bear long with
them , I fuppofe to be (with Dr. Hammond)
the great Dilcouragements his Difci pies were
then under, by reafbn of the Malice of the
Jews, which made it nece^Tary for him to
keep up their Spirits by afTuring them, that
God's not immediatelyhQ2.Tkcning to theirPray-
ers by manifeftly appearing in their Caufe to
protect them and punifh their Enemies, was
no
^ 2 6 Pra&ical Difcourfes upon the
no Argument that he wholly difregarded them,
but that if they perflfted in their grateful Im»
jiortunit)-; he would at length anfwer their '
Defires. For, if importunity be fb prevalent
even with Wicked'^tn^ how much more will
it be fo with the God of Mercy and Com-
padion ? ' '*■
'Tis plain then, the chief Dcfign of thc^
Parables, though differently worded and ap-
ply'd, is to enforce the Neceffity of /r^^«e»r
and earKe[i Prayer ; and therefore, without
any farther minute Explication of them, (they
being fb plain, that they neither need nor will
bear it) \ fhall addrefs my felf to difcourfe up-
on what is couch'd under them, and endea-
vour to evince the Neceffity of Praying fre-
qumtly^ and with Earneftnefs and Importunity,
That Prayer^ or a Liberty of making our
Requefts known unto God, is a Privilege and
Happinefs ineftimable, no one thatcondders
the Nature o^God and the Nature of Man can
queftion. Th^ latter^ a poor dependent Crea.-
ture, helplefs and weak, fhortfigh ted and ig-
norant, full of Wants and Neceffities, obnoxi-
ous to innumerable evil Accidents of unruly
Paffions and Affeftions, the Hate and Envy of
the Spirits of Darknefs, ftrongly prone to
what is Evil, and averfe to what is Good ; the
former^ a Being of infinite fullnefs and Perfec-
tion, infinitely mfe^ and powerful^ and good,
the Maker of the lJniverfe,whofe is the whole
Creation, and to whom, every Thing that is
obeys.
Parables of our. Blejfed Saviour. 4 '2 7
o^eys. Now, that this indigent helplefs Crea-
ture fhould have fach a Patron to make his
Wants known to, a Patron fo inexhauftibly
faJ/y fb ivifey fo able, and fb mlling, to dire'5i
and guide him, to Jupport and comfort: him, to
prote^ and defend, to relieve 2x\d face our him ;
to have Freedom of Addrefs to ^^/^ a Patron
as this, is without all doubt, a Privilege and
Favour that no Man can fufficiently eiteem.
And yet, (fb unaccountably ftupid and
thoughtlefs are Men for the Generality) What
is more neglecled, nay defpis^d^ than this in-
valuable Privilege / As if they vjtvQfull, and
had need of Nothing, or "w&XQfelf-fufficient,
and could be their own Helpers ; when indeed,
they are wretched and miferabUy And ffoor, and
blind, and naked.
In pity to this our ^o/<^/> Forlorn Condition,
our BlefTed Saviour, the God of Companions,
that if poflible we might receive the full Bene-
fit offb great a Favour and Divine Condefcen-
tion ; has made this Privilege become our Du"
tyy and bound it upon us by the Commands of
his Holy Inftitution ; encouraged our Praftice
of it by ]i[\sownExAmvle, and byHimfelf and
his Apofties left fuch Diredions for the more
fj^c?«4/ Performance of it, that every Man for
the Future might be without Excufe, if he ei-
ther Pray'd not at ally or to no purpofe.
Among which Direftions, the Importunity
recommended in this Parable, and in that o-
ther before mention'd fb near of Kin to it, is
greatly
4 2 8 Pra&ical Difcourfes upon the
greatly to be regarded ; as that which will
cewainly, if other Requifites are not wanting,
(for there are others) bring down a Bleding.
But becaule there are other Things requir'd
both by our Lord and his Apoftles, in order
to our Praying fuccefsfully, befides' Importu-
nity ; I think it will not beamifsjifl difcouffe
more largely of this great and concerning Duty
of Prayer, than I could do if I ftridly confin'd
my felf to the Bounds of this Parable ; and
endeavour thefe three Things.
Firf^ To prove that Prayer is not only an
ineftimable Privilege^ but the Duty of every
Chriftian.
Secondly^ To fliew how far the Obligation
to this Duty dees extend. And,
Thirdly^ What are the neceflary Reqttifites,
that this Duty may be performed fuccejsfuUy,
Firft, Prayer is not only the FrivilegCy but
the Duty of every Chriftian.
Watch and Pray^ that ye enter not into Temp-
tat ion ^ Mat 26. 41. was our Lord's Charge
to Peter^ and.the two Sons of Zsbedee^ in the
Garden of his Agony ; and not to them only,
but to all others that are in their Circumftan-
ces, (/. e. ) in great Danger of being tempted,
and weak and unable of Themfelves to make
Refiftance ; and that, God knows, we all of
us are, and therefore to all of us is this Com-
mand dire£ted. Ask and ye jhall have, feek
and ye /ba/I findy knock and itfhali be opened unto
you, fays the fame Bleffed Jefiis immediately
after
Parables of our Blejfed Saviour. ^l^
after one of the Parables before mention'd ;
as if he had fa Id, God will be gracious and re-
Jieve your Neceflities, but 'tis upop Conditi-
on you will lay your Wants before him, and
implore his Help; according to that of St.
James, chap. 4. ver. 2. Te have not, becaufeye
ask not. In the Sixth of Matthew our Lord
has fet us a Fat tern of Prayer , and command-
ed us to ule it, When rve Fray, fay Our Father,
&c. And he (pake the Parable we are now
difcourfing on, to this very purpofe, That men
ought always to Fray, unknot to faint ; and he
himfelf was our Example too in this Matter,
and continued whole Nights in Frayer unto God,
and his Example in Things within our reach,
as afliduous Prayer is, we are upon innumera-
ble Accounts obliged to follow.
And as our Lord, fo his Apoftles bind this
upon us as our Duty. Thus St. PW bids us
in every thing by Frayer and Supplication with
Thankfgiving, to let our Requefis be made known
unto Cod ; and to continue in Frayer, and watch
in the fame with all Perfeverance, and to Fray
every where, and without ceafing, Phil. 4. 6.
Col. 4. 2. Eph. 6 18. I Tim. 2. 8. i Thcf.
5.17.
The Duty, we fee, is fufficiently bound
upon us by our Holy Religion : 'Tis plain
and exprefs, and muft as carefully be obferv'd
as any other Command; ib follicitous is our
good God for our Happinefs, as by all means
to bring us to the Pradice of what will be fo
highly
43 o Tragical Difcourfes upon the
highly benejicial to us ; And where the Loi>e
of a Thing, upon Account of its own Excel-
lency and Serviceablenefs to our Selves^wiW not
attraO: our ntimbb'd lenfelefs Souls, there to
goad and prick us on, and even force us to it,
by Threats of Punifhment if wc refufe. Good
God ! That Men fhould need haling to Feli-
city I And that Ged (hould be fo defirous of
it, as thus to take all Meafures to bring us to
it / O the unaccountable Stupidity of Man,and
the unfearchable Riches of the Goodnefs of
God!
And what a mif^rable Wretch is he, un-
natural to himfelf,and Ungrateful to his God,
who by his Obftinacy fliall fruftrate fo great
TendernefsofGodasthis, and breakthrough
ib many Obligations to his own Ruin ! and
with Bevilifli Pride and Sullennefs ftarve and
famifh his Soul, rather than Pray to God to
Relieve and Help him/ How many of thofe
that call Themfelves Chriftians art thus
wretchedly miferable, God and their dWrt
Confciences know beft ; but let not any Man
be deceived ; 'tis not only a Privilege now, but
is become a mceffary Duty, and by the N'egledl
ofit we fhall not only lofe the Benefit confe-
quent upon the Performance ofit, but receive
the Punifhment due to the Breach of the Laws
of God ; which in all probability, will be To
much the more fevere, as the Benefit would
have been great . For nothing is rhore pro*
Yoking, than to have great Favours and Con-
defcenfions
Parables of our Blejfed Saviour. 4 3 1
deicenfions (fuch as is this) flighted and de-
fpis'd. And thus much may fuffice to prove,
that Prayer is not only the Privilege^ but the
Du!j of every Chriflian. I proceed in the
Seiond Place, to fhew, How far the Obli-
gation to this Duty does extead. Our Lord
in the.Proeme to this Parable, fays, Thac
Men ought ahvajs to pray ; and St. PW,
I Tir». 2, 8. fays, I will that Men pray every
fvhere, ^ rnvjl tvxio^ in every Place ; and Ephef.
6. 18, ^ 'W'1' ^'??, upon every Occafion, with
every Opportunity -, and i Tbejf. 5. 17, he
joyns both together, and commands that we
pray 'A/« Accidental Breathings, and {iprm
Heaven more {iiccefsfully..by^ thefc quick live-
ly Efforts, than by wtiofelAjinies of. Words
and Legions of long-breath'tl Petitions, Avhich
are rather apt to tire the Soul, '^nd rebate the
Edge of her Devotion.
Of this Nature is tlie Prayer which our
Lord has' taught the C/^/irc/; ; the whole h^
from longy and the panicuiar Petitions very
fliorty but widial /«// and comprehen(tve to Ad-
miration .:V In. Imitation whereof, have the
wife Compilers of our Liturgy divided the
Service intpfhort Collect.s, and compriled their
Senfe in as fdw Words as is poflTible ; that f^
the Mind^rbay be m.oVe ^intent and recolle£t,
a'nd have tiAie to hrexthe as 'twere between
each of them, and retvirn with fre^ Vigour
and Spirit to the fucceeding parts ; according
to our Lord's exprefs Advice, Vfe not njatn
F f HtpetitioffSi
454- PraSlical Difiourjes upon the
Repetitions when ye f>ray ; and that of the
Wife Preacher, Eccl. 5. 5. Be not rafb with
thy Mouthy anci let, not thine. HcArt be haffy to-
utter tiny Thing before God, for Gqd is in HeA^
ven^ and thou upon E4rth, therefore let thy
Word^ be few. And this \yay of Ejacjflafory
Devotion comes very near to Praying rvithoup
ceafing in the ftriQ:eft Senfe, aiOd much refem-
bles that Heavenly Employment of thofe.
Rev. 4. 8. fVho reft not Night and, Dajy faying
Holy J Holy J . Holy, Lord Gofl; AUnightyj which
rvas^ and is^ and u to come^ But,
Secondly, To Pray always, is never wil-
lingly to omit the Morning, and Evening, and
Noon-day Returns, of our more fet^ and fo-
lemn private Addrefljes to the Throne of
Grace ; the Mornipg and Evening efpecially,
which is the Icafl: Hopage we can pay to the
Almighty, and which areSeafbns the moft of
all in our power, to employ as we thinfc fit.
The Morning and Evening Sacrifice was
conftant among the ^ews \ the Fire was ever
Burning upon the Altar, and never was fuf-
fer'd to go out. David pray'd Morning and
Evening, and at Noon, and God heard his
Voipe ; yea, feven Times a Day did he praife
him becaufe of his Righteous Judgments :
and Daniel madQ his Petition three Times a
Day towards Jerufalent, as the Jews Cuftom
was.
The Morning and fivening are the two
Extremes of the Day, and the Noon is like an
intermediate
Parables of our Blejfed Saviour, ^[.5 5
intermediate Link between them, that is join'd
to both, and fo makes one continued Day ;
fb that, he that prays Morning and Evening,
and at Noon, may not improperly be faid to
fpend the D^ in Prayer, and to continue in-
Jiant'm'it, And how very fitting it is, that
thefc Returns fhould without any wilful In*
termidion be dblerv'd, will foon appear to any
one that conftders.
For Firft, As for our private Morning De-
votions, our Prefervation from the Dangers
of the Night paft, God's careful watching
over us while we flept, and lengthning out
our Opportunity for Repentance, and making
Provifion for a Better Life, ought certainly
to bring us upon our Knees, in humble Ado»
ration of that Good God in whom m live^ 4nd
move, and have our Beings \ in humble Suh^
mifjlon to his Providence for the Future, andl
devout 0^/4^/0;/ of our whole Selvesy and our
whole Time, to Hit Service, who has conti-
nuM to us Life, and Health, and all Things,
And, fincc all our Sufficiency is of God, and
we can do no good Thing, nor fo much as
think a good Thought, without him j to beg
his BlelTed prefence with us. That he would
work in us to will and to do according to his
Good pleafure ; That he would guide and pro-
teft us,and blefs and profpei* our honefi- Un-
dertakings, and flill continue to watch over
us for Good ; That we may be undi^fiPd by
the Temptations of the Day, and look back
F f 2 - with
456 PraSical Difcourfes upon the
with Comfort upon our A£lions, when we
caft up our Accounts at Night.
2. As for our Mid-day Devotions, becaufe
we arc then in the midft of the Dangers and
Temptations of the Day, befet on every fide
with Allurements to do Evil ; 'twill highly
concd^rn us afre/b to beg the Divine Aid and
Support, that we may ftand upright. If we
have palsMTecurcly the former part of the
Day, if becomes us to pay our humble Ac-
knowledgments to our Divine Guardian and
Guide ; and if we have fallen j it becomes i^s
with Shame and Sorrow to confels our Vile-
ne'fs, and deprecate God's Anger, and beg his
Grace, that we may be more circumfpeft the
Refhai/jder of it. And befides, the Works of
the Creation, the wonderful Order of the
Uriiverfe, the Variety, Beauty, and Ufeful^
nefs of the Creatures, and the plentiful Pro-
vifion God hath made for all our Neceffities ;
will then be very proper to engage our
Thouglits, and will minifter abundant Mat-
ter for Devotion, and be very apt to fill our
Brealh with Holy Breathings and Afpirations
towards that inexhauftible Fountain of Beau-
ty and Fcrfeftion, and Power infinite, who by
his Word fpake all this into Being.
^. And for Prayer at Event fjg.ouv Vrotecii-
on from the mnny. evil r\ccidents,and the many
great B/(r/^//g/ of the Day pa ft ; the Alifcamages
iikcwife and F-i/7«;Tj of it, ifnotvorje, and the
Dangers' of the' approaching Night, are fuffi-
ckn:-
Parables of our ^ejfed Saviour. 457
cient Motives and Engagements to renew our
devout AddrefTes to the Almighty.
And as private Prayer ought to be thus con-
fiant, and without wilful Intermiffion ; fb,
and more efjiecially, no Opportunity of pray-
ing to God in the publiek Congregation ihpujd
be omitted : For, this Attendance upoa thjer
pubiick Worfhip of God, i$ that which is chief-
ly and primarily intended by the Apoftles iif
what they wrote about this Duty of Prayer.
Moft part of the firfl: Epiftle to the Corinthi^
ans, is fpent in giving Direfiions for the rnoHQ
decent Management of the puhlick Service of
God ; and i Tim. 2. 8. the Command of
Praying «» mrV'^'^^ in every place, and that Epk>
6. 18. e# nayli ^/ff , upon every oppprtunity^mM^
primarily relate to the puhlick, ais any capable
Perfbn may perceive, by confidering the Corir
text. . ^ i
And accordingly, thofe Converts made by
S. Veter^ Afts 2. 42. Continued ftedfaflly in the
Jipojiles DoBrine and Feliowfiip and in breaking
Bread and in Prayers ; and v. 46. Theycgntinu''d
daily in the Temple rvith on Accord j apd on the
Day of Pentecofl we find them all with one ac-
cord in one place, A£Is2. I. And thus it was
in all Ages of the Church, till Iniquity a-
bounded, and the Love of many began to
wax cold.' But methinks, the Connderation
of the great Advantages of thefe Public k Leyo.-
tions above the Private, fhould have (cmie Jn"*
fluence upon us, in order to our more conftant
F f 5 Attep.-?
;j. 5 8 P radical Difcourfes upn the
Attendance at the places of Divine Worfhip ;
for our Lord has exprefly promis'd his Prefencq
there, and that the Prayers there offer'd fhall
be fuccefsfiil. Thus Maf. 18. 19. / fay unto
jdu'y fays he, thaf if two of you fbull agree on
Marth as touchiijg a^i thing that thej Jba/l ask, it
fhall be done for them of my Father whifh is in '
tJea^ven ; for where two or three are gather"* 4^ tOr
get her in my Namt^ there am I inthe midfl of
them. The Church is an Emblem of Heaven,
ancl the Congregation of the General Ajfem-
ily cf the Ftrfl-born which are mitten there ;
whofe happy Employnjent is, to Admire, At
dore, and Extol the Infinite Mercy and Ma?
jefty of God, for ever and ever i^ and as tberq,
lb here, the Devotion of others wil^ raile our
AffeQions and their Zeal and Fervor quicken
our Devotion. To vi^hich purpofe is that of
the Apoftle Heb. 10 24, 9 (j. Not for faking
the Ajfemhlifig of your felves together j as the
i^Anner offome is, hut exhorting one anothe^^and
frovoking to Love and Good Works j by pibijs
Example and devout Behaviour 'in the Church.
And the BIe//ing pronounc'd by the Minifter at
the Clofe of thole publick Offices, was in the
Primitive Times thought a Thing of no mean
Regard, whatever low Thoughts Men now-
a-days may have of it.
To this Head of P/^^//^)& Pirayer, may be re-
duced the Airembling of a Family together to
offer up their Joint Petitions to God j whether
by the chief of the Family, pr by fpme Mini-
fter
Parables of our Blejfed Saviour. 459
fler of Religion, if prefent : And this has been
a Pradice of very long (landing, and is of ex-
cellent Ufe.
It keeps a Family in a ferious Scnfe of Re-
ligion j it accuftoms Youth to it betimes, and
is an excellent lixample to Children and Ser-
vants, who are apt to mark and imitate their
Parents and Mafters Steps more than they are
aware of; and Young People will be incliu'd
to think, there is fbmething more than ordina*
ry in Religion, when they fee thofe, of whofe
Prudence aqd Experience they have an Opi-
nion, fo {erioufly fet about it.
The Returns of thefe Family-Devotions
at the "Begififting and Ciorfe of the Day, ought
not without good Reafbn to be omitted; for
tliey naturally tend to make People more In-
duBrious dnd *Jufi in tneir Dealings in the
\^or]|dy as keeping us in their Minds a fenfe
bf their lieing in the Sight and Prefence of a
Juift and lioiyr God, and to prevent Abun*
dance of Folly and Levity, and Loofenefs of
Adanaers, and make the Days Sober and Ho-
neil, and the Nights Innocent and Chaile.
And this appears evidently to be true, in the
great Difference any Man may difcern be-
tween Families where this Holy Cuftom *f,
and is not obferv'd ; Idlenefs and Lazinefs,
Pilfering and Cheating, Swearing and Lying,
JLewdneis and Intemperance, and Debauchery
of all forts, generally where 'tis neglefted ;
^nd good Order, Modefty, and Sobriety,
F f 4 Dili-
44-0 Pra&ical Difiourfes upon the
Diligence and Faithfulnefs where 'tis obferv'd.
For, it tending (b much as it evidently does,
rothfe making Mt&Good Chrifiiam ; it confe-
quently, muft needs tend to the making them
godd'ki every Relation.
Thefe (blerph Family Devotions, are like-
wife a-very good preparation for the better
perfofmahee of the more publick Offices in
the great Congregation. For they tend to
create that habitual Serioufhefs and Recollec-
tion of 'Thought,- which our publick Prayers
command, and without which, we fhall offe^
but the Sacrifice of Fobls. The more Men
are affcfted with the Prayers of' a Family a^t
fibme, the more f acred and awfui will thcfuh^
//r^ Service in the" Hdufe of God appear to
them ; if itteifitiVq' and devout ffjercj much
Tiibrt^^'lb ^^y^; arid 'the more they' 'feel th6
Comfort of join;;' Devotions in theit. O^ti
Hbufes, the ttioi^ defirous %ill they fee 6t,
and'the'nibi'^be'rtefited and refrifb^d by, ,th6
Harmony of a^fiill Choir ofSairft^mthrHoly
Temple. ■ •■ . • • ' '^"r^.:i^!:. -
Vsn afraid this pious Cuftbhi^?^%o\i^-S-^^ys
too much negledert ; fome grudging to tak'efb
much T/wf from their other Employ mentJf^s
this Duty requires ; and others, on Evening?
efpeciiiriy, tnaking thcmfetves ,«;y'^> for the
Perfdi'manceof irby r^rry/;?^ iorJg at the IVl'jt^
and' e'rjfiamiKg thtmfelves mth Strong Drhk^
and fbme truly, tmhkirigit too yrevije'kn^' it,tl--
rhmicd^d^ Thing,' to' bf praftis'd npw-i,- ia\^^,
'idO<^ D^lS ^TJbbor/l. j'iUUlU- tJt>'-\ :- g'f^
Parables of our Blejfed Samour. 44,1
But thefe Uji fhould have a Care how tfiey
throw ill Names upon what our Religion
has made our Dnty^ and what has all along
been obferv'd by the beft Meii in the Woiid ;
and they would do well to confider thofe
Words of our Lord, MirZ' S.38. Whofoever {baU
b^ a/ham^d of me and wj Words in this adulter ota
and finful Generation, of him alfo fbaU the Son
of Man he afhain*d when he cometh in the Glory
of his Father and of the Holy Angels.
Is it a fitting Rcafon, that a thing (b excel-
lent as this fhould be defpis'd and difus'd, be-
caufe thofer that" in other Matters diflent from
us, are fb careful to obferve it ? Let their Pi-
ety in this Inftance, rather fhame us into A-
nlc'ndment that we may be behind them in no
Good 'Work,' and leave them noOcca/ionof
Cai^ilirig arid J making Objedlions aigainfl: our
Chiir'ch, by reafon ofthec^releft indifferent
It'eligldn of fbmfe that are of pur Communion.
In particular^ Vi\\%t^Q^t^ oi tamily-Devotions
is often thrbv^^n in pur- Teeth ; and the bed
way to take' off the Afperfipn, is heartily to
to let about die PraQice of the Duty.
' ^Tis'our^dreat Happinefs, were we duly
fei^fible ofy tiiat we are Members of the moft
i^fimitive Chu'rcli jn i\\Q World, and the
greatert Encourager'of True Piety and Re-
]jgron ; and meihinks we iTiouId be very pre-
ful, hdd we;' any love for this Church, any
(ienr6^itiiioti1d"flourifh and profper^ not to
difparage.it by out ^0 difagrMaile Cofiverfa-
tion.
i|.«j.^ Pra&ical Difcourfes upon the
thtti/ Other Seds and Parties we fee extraor-
dinafy diligent to gain Honour and Reputa-
tioh, by all means, to their ProfelTion, that
thfeii' Antagonifts triay difcoVer no Flaw or
Indecency, no Breach of the Or,ders and
Cu/^oms they have embrac'd ; while wej that
have the beft Crf«/(?„ are generally tJie word:
Mdrmgers of it. For Shame, let us at length
grow ii?i/^, and live up to what S^e ^ofefs in
this and every other Particular ; an^ tranfcribe
the excellent Rules of our Cliurch^iri our Con-
terfttion ; kt Us a^ like true Sons of the
'tlhutch of England, as well as tali as tgch ;
ind thtn rto doiibt but God and his*rrbt|i
wifl{)reVaiL We are as aCi'ty,biiilt updna
Hill, a Lijght fet ili dh cirlinent Place, many
eriVitnis Eyes are upon us, an^rejoycc i© fee
ou'r T^fjer burrl dirti, and our City defilM by
Wickedttels and Impurity. ; wherefore we
fhdUld be the mbtt careful to trim our Lanips,
arid purge out our Stains, and ffiihe brightly,
in thetnidftofa crboked arid perverfe Gene-
ratioti : That thefe Men feeing our gopd
Works, may at lehgth glorifie our Heavenly
Father, by a Hearty Union arid Communion
tvith us, and return to the Fold which they
have fo groundlefly deferted.
As for fuch a^ grudge Time for this Duty
of praying in their Families, let them confi-
der, whether they can indeed improve it
more to their Advantage ; whether the Gain
of a little Moriey is tobe con^par'd to having
* the
Parables of our Blejfed Savmtr, 44. 5
the Bleffing of God, add the Guidance afld Pro-
tedion of his good Providence : And whether
their Time was not chiefly given them to
worihip God in, and to make provifion for
another World.
And as for fuch that make themfelves un-
fit for this Holy Duty, by Nigh Reveb aftd
IntewperaMe, they can't but be fenfible that
that's a very ill Excufe, fuch as they fhould
blufh and be afham'd of, and a Fault which
highly concerns them fpeedily to amend ; re^
membring that Drunkards arc in that black
Lift, of fuch as (bullmt enttr into the Hjrtgdoth
of ChriH andof God^ i Cor. 6. lo.
Having thus fhewn that Prayer is not only
the Pria/MgCy but the Duty of a Chriftiart,
and how far the Obligation to this Duty does
extend, I Proceed to the
Third and Uft thing to be done, which is,
to fliew what is requir'd in order to the effeSfuil
Performance of this Duty ^ and w hat St. Fattl
lays, I Tim, 2. S. added to the Im^rt unity
recommended in the Parable we are now
difcourfing upon, will doubtleis make our
Prayers to be availing.^hQ Apoftles words
are the(e, I will that Men pray every where, liftiftg
up Holy Hands without Wrath and dotthting;
and of thcfe Requifites I fball firft difcourfe,
and then oi Importunity.
Firft If we would be accepted at the Throne
of Grace, we muft lift up Holj Hands. The
Word
444- ■ P^^^ical Difiourfes upoti the
Word in the Origiiial fignifies pur^'
andundefil'd, and 'tis an Allufidn to "o^^^
the Cuftom of the Jews, who con-
ftantly us'd the Ceremony of n?/;^ before
they pray'd ; which was intended to (ignifie
the Neceflity of a clean Hearty in order to Ac-
ceptance with God, For God is a Being Infi-
nitely Fure and Holy, and that- cannot behold
Iniquity, and into whofc Prefellte no meletin
thing can enter ; and therefore, the Sicrifice of
the XVtcked, as Solomon obferveSf'tnuft needs
be an Abomination tfl hitn,, and bVing down a
Curfe rather then aBlefling; and the Pr&jer
of the upright only his Delight. Prov. 15. 8;
More particularly, by this Exprefliondf lift-
ing up Holy Hands is mtant thefe thrte Quali-
fications4 ; ■'■■■■ '. ..':l::iv/^ '' ■ '^ ~r. v;.>^' ,-•••
Firft, That the Suppliant: beonebfaj'W
Life, Or if he has not former Ifbeen fb, rf-
fents and is fincerely refolv'd to live as
becomes the Gofpcl of Chrift, for the future.
For ho^vcan he that is a Rebel to God, a
Traytor and Judat to his Saviour, and that
will obey non^ but the Devil and his own vile
Lufts ; how can fuch a one think that God
fhould hearken to his Requefts, who confumes
God's Bleflings ufon his Lufl^, as St. James
expreflesit [am. 4.' 3. and as St. Pj»/, Turns
the Grace of God tnto LafcivioufnefsjSLnd Cms
{till more that Grace may flill abound ; and is
encGurag'd ,by Gods.'Goodnefs to perfift
in his Wickednefs ? He only can with Reafbn
exped
Parables of our Plejfed Saviour. 44.5
expe(9: to be heard .hy/^.Hol) God who is
either adually pious aad good, or iieartily
defires and intends^tobe fo. » ^'' > = '
Secondly, By lifting up Holy Hands, is
meant Purit} of Intention^ unmix'd Defires
of advancing the Glory of God, and of the
Supply of our real Needs, and of promote-
ingourEtefiial Salvation. •L.iii:.'*
That is,, no man muft dare to play the
H)po€r(te in his Devotion,; and have other little
finifter B>-Ends, fuch asthePraife of Men,
that his Vanity mayiJ^d tickled by being
efteem'd more. RiglucoUs' and Heavenly-
minded than his JH^eighbours; and that
under the Cover of more Religion than ordi-
nary, he may the more, fecurely bring to
pafs fbme wicked under-hand Defigni 'That
there have. l^Qtn ihch fort of Devotionifts
as thele,is^ evident; from what we find
recorded of the Pharifies, jMen to all appear-
ance extraordinary Religious, Fafting and
Praying frequently and lor^g^ and very Exem-
plary in other In ftances of Piety ; when after
all, our Lord who knew : their Hearts^ has
told us, they did it to ho^ fee/f, ani to have
Praife of Men ; and- vender Pretence of long
Prayers to insinuate into Wealthy Widows
Efteem,that at length they might have Oppor-
tunity to devour their HouJesJt^Q^' many of this
fort there is now-a dftys> God and their own
Con (ciences know be(t ; but this is certain
that where-ever the Guilt lies, 'tis*' a great
i\boii'jnation
4.4-6 Pra&kdl Difcourfes upon the
Abomination to him, who is Truth it felf.
2^nd jniiDitely hates a Lye ; efpecially in
matters of Religion^ where his Pknour is fo
nearly concern'd
Wherefore, let thofe who find themfelves
prick*d by what is now laid, take care that
their ReHgion be more pure ^ndfincere for the
Future ; leaft our Lords Woes to the T'harifees
fall upon their Heads, and they be doomM
to the Portion of Hypocrites, where is Weeping
artdGnAfbing ofTetth,
Thirdly, The Word "OoiQ- ^ fometimes
fignifies Ju[t and Vprighr, without Fraud
and Cheating Arts and Oppreflion ; and he
that would be heard when he prays, muft
cleanfe his Hands from thefe, muft do as he
would be done to, and provide things honefl i/p
the Sight of all Men ; and defpile the Gain of
of Oppreffion, Ifddh phrafes it, Chap. ^j.
Verf! 15. For God is Jafi as well as Holy,
ajid hates the fly Windings of Deceic and
Fraud; He is about our Pathy and /pieth out all'
our Ways y and will bez/mfp Witnejs agarn/k
thofe that op^refs indead of turning 4 ^^/Wx
Ear to their Petitions. Wherefore^ let no Man
go beyond or defraud his Brother in any Mattery
for God is the Avenger of^ all fach ; i Jheff,^.6,
but take care that hisHandsbe not defil'd with
uttjttft Gain,left it make them uncapable of re-
celvnga BlefTing. Thus much for the firft
Requifite to our praying effe^uallj, the lifting
up Holy Hands.
Parables of ow Ble^ed, Saviour, 4.^7
A fecond is, Th^t this be done without
WrMh^ that there be a Freedom frocti Strife^
and Revenge ^ and a Readinefs to Reco^Uia^ir
on and Forgivemfs.
For as for a hot An:ry, DifpoCition, nothing
more unfits a Man for Devotion than that ;
it makes the Mind continually in a Storjhy
breaks the Older and Connexion of Thoughts,
puts the ^i'hole Soul into a Hurry, and
makes it like a Troubled Sea. that canfiot
reft. And therefore, no wonder if^~it cafi^ up
Mire and Dirty Defires impure and difpleaf-
ing to God, rather thaij the fweet fmelling
Savour of an acceptable Sacrifice.
As our Religion in general, fb Prayer in
particular, is a reafonabie Service, and requires;
as great Frf^i(3;w of Thought, and recoUefted
Prefence of Mind, as any thing whatever.
The ObjeCf of Prayer, is a Being of infinite
San^itjy and tranfcendent Majelfjy and this
Ihould move us to approach him with the
moft awful and fedate Temper of Mind ; and
that which is prafd for^ is, or ought to be of
the greateft Value, and which it moft of all
concerns us, to have beftow'd upon us ; and
therefore it concerns us to have our Reafba
and Thoughts at Command, left our Petition,
fhould be reje^ed for our ill Management of
it.
Now, n^xkimgmox^ difiompfes the Mind,
and deprives it of the Ufe of Reafon, than the
Paflion of Anger : It puts the Spirits into fuch
4.4-S Pra&ical Difcourfes upon the
a- violent and unnatural Motion, as makes all
the Powers ofthc Soul for a Time unferviceable.'
Things are apprehended in ftrange Confufior?
andDifbrder, and r^w^w^r^^^ with much Im-
perfection, and foolifli and ridiculous Choices
are made by the Will ; and all the AffeUtions^
Donfequently, out of Courfe : Juft as is the
Condition of MacI Men, only the Fit is fboner
over. And is this a fitting Temper of Mind
to approach the Throne of the ^r^^^Go^ in,
and prefer Petitions for the greateft Bleffings ?
Let a Man after be has been brawling with
his Neighbours, confider if he were to go im-
mediately to beg a Boon of his Prince^ whe-
ther he fhould not theft do it with great difad-
^Vintage \ how apt he fhould then be to com-^
mit Indecencies, and to omic Matters of chief
Concern in his Requeft, and thct like ; arid
then let him fay what he thinks of addrefling
to the gfeat Kjy^g of Heaven in fiach an ill D//"-
^^tti/?ofSou] ? And whether he does not be-
lieve thai, be might fpeed much better, if his
Mindwere ca/mrznd more it /elf? Now, the
Returns of Prajer being fo frequent,and angry
Mfens Braw lings 2Xi^Quarrellings fo frequent,
it mufl: needs often be, that fuch Men, unlefs
they ow/> prayinjg, which is fl:ill worfe, mufl
pray to God with Minds greatly difcompos'dj
and unfit for the Performance of fb Holy a
Ducy^ at leaft with any Succefs.
'■•A&fora /^^-z/^/^gf/?// Temper of Mind, that
i^a thing fo contrary to him, whofe Definition
is
Parables of our Blejfed Saviouh 44 9
23 Love, and v/ho has fb freely forgiven us fo
infinite a Debt, that no Defires breath'd from
fuchsL Soul, but rhuft needs ftink in his Nof-
trils, and be utterly rejedted by him. His Di-
vine Son, the only Mediator between him, and
us, who prefents the Prayers of th6 Faithful,
and intercedes for their Acceptance ; will be
fb far from appearing in an implacable revenge-
ful Man's Behalf, that he has declar'd (in a
Parable before discours'd of. Mat. 18. 25.)
he will deal with fuch with the utmoft Seve-
rity. God will accept nothing at our Hands
without Charity, and a Gift, though brought
to the Altar, muft not be ofter'd there, till
he that is at Variance with his Brother be re^
concWd to him ; he muft leave h$s Gift before
the Altar, and go his Way, and fir f be reConcii'*di
to his Brother^ and then come and offer his Gift^
Mat. 5. 23, 24.
A third Requifite to our praying fitcceJsfuHy^
IS, that our Prayers be without doubting, or
as'tis exprefs'd, Heb.22. In full affurance of
Faith, According to what our Lord faid upon
Occafion of the Barren Fig-Tree's being dry'd
up from the Roots at his Word, which, when
St. Peter and the reft of the Dilciples wondred
at ; 3F/«^ anfver'^d and faid itnto them, have
Faith in God. for verily I fay unto you, vohjjoever
[ball fay unto this Mountain,be thou removed and
cafi into the Sea,and[hall not doubt tn his Hearty
but believe that thofe things he faith, (ball come
topafsy he '[ball have ti^hatfoever he faith. There-
G g fore^
45^ Pra&kal Difcourfes upon the
foref I fay untoyou^ rvhat things foever je defird
when ye fray J believe that ye receive them^ and ye
flfAll have them. Mark ii. 20. And elfewhercj
All things are foffible to him that believeth.Miivk.
9. 25. To which agrees that of St. James, If
any Man lack Wfdorn, let him ask of God \ bu^
let.him a^k m Faith, nothing waverings for ftfch
a Man /ball not receive any thing of the Lord^
tames i. 5, 6. The meaning of all which I
fiippofe to be this, That, as the Apoftles, up-
on their firm Belief of the Truth of our Lords
Promife of enabling them to work Miracles
for the Advancement of the Chriftian Reli-
gion, and of h!\s Power to do accordingly,
fhould, when they prayM for his Help, be
enabPd to do as they defired ; fb all other Be-
lievers, if their Prayers are accompanied with
a fl:rong J5^//>/of his Veracity in promillng to
hear the Prayers of the Faithful, of his Ability
to relieve and help them, and of his infinite
Goodnefs Sind JVi Hi ngnefs to gTznt them their
Defires, if it be expedient for them, they (hall
certainly fpeed well and receive [a Blefling at
the Hand of God.
The very Petitions they offer up, if for their
GWjfhall be granted them ; and if not for their
Good, God in his infinite Wifdom will beftow
fomething elfe upon them, that fhall be more
lor their Advantage: And, they w^iy depend
upon it, they fiiall not be fent away empty.
But, he that tvaverethj and is of doubtful
Mind in thefe particulars, and prays with
great
Parables of our Blejfed Saviour, 4.6 j
that exalteth himfelf JhAllbe ahAfed^ an A he that
humble th himfelf jb all be exalted. A truly hum'
ble Temper of Mind is better than all the out-
ward performances of Religion ; and a peni-
tent Fublican^ that is indeed poor in Spirity is
far more efteemed of God, than he that makes
Long Prayers, and Fafts often, and Tithes all
his Subftance, and is proud of this when he has
done, and defpifes thofe that make not lb much
OJ^entation ot Kdigion as he does. Without
Humility^ all is Vatn-glorj and Hjpocrifie ; and
the leemingly mod fan^ifed Perfon that has it
not, is like a painted Sepulchre, beautiful with'-
outf but full of Rottenneft rp/V/^/>.
By what has been hitherto faid by Way of
Comment upon this Parable, and from the In-
trodudlion and Conclufion of it Qas was faid)
'tis very plain that 'tis defign'd to recommend
the great, nay, fundamental GncQ of Spiritual
Humility, or Poverty of Spirit with relation
to Vertue : And to fhew, that let a Man have
never (b much oi Vertue or Religion, if he is
proud orHyit renders all abominable in the fight
of God; and that none hut the humble Soul is
his Delight, In my Difcourfe therefore upon
this Parable, I fhall endeavour three things ;
Firft, To fhew what the Grace of Spiritual
Humility is ;
Secondly, How excellent and beneficial a
Grace it is, and how vile and mifchievous the
contrary Vice is ; arid
Thirdly, How highly this Vertue fhall be
rewarded. As
4^4 fy^iS'tcal DifcQurfes upon the
As for the firft, What the Grace of Spiri-
tual Humility is ; I in the firft place think in
the Negative, that it can't be a thinking tvorfe
of a Man's felf than he really deferves ; for
no Man certainly can be oblig'd by Religion T
to be mifiakeft in himfelf, it being one of the ^^
chief things that we learn in Chriftianity as ||
well as Er^/V/&/, rightly to kftow ones felf : And ^
when there is any thing in a Man that is in-
deed PrAtfe-worthjy I can't fee why the Man
himfelf may not be fenfible of it as well as
others ; and innocently fleafe himfelf with re- •
flefting upon it, and love what bears fo much
Refemblancc to, and is an Emanation froml
the Eternal Fountain of Goodhefs and Perfec-
tion. Nay, he that dmlls much with himfelf, .^
and heedfully reflects upon his Aftions, and
the Bent and Inclination of his Mind, as every
Man ought to do ; can't be conceived to bfe ig-
norant of what hgooA, in him, any more than
what is M'//; and the fame Attention whieh
is requifite that a Man may know his Errors
and MifcArriages, will likewife inform him of
what is vertuous in him, and o( good Report.
And further, How can a Man be thankful to
him who is the Giver of every good and perfeQ:
Gift, for the intelte£tual Favours he beftows
upon him (of which Grace to live vertuoujl) \i
the chief) who is not firft confcious that he
hasr^cw'^the BlefTing? The Elders in the
Revelations that took their Crowns from' their^
Heads, and caft them before the Throne as
Parables of our Blejfed Samour. 46 5
an Acknowledgment from whom they had re-
ceiv'd them, firft muft be fiippos'd to know
that they had them 0^ ; And if there be fuch a
thing as St. Peter calls the Jnfrver of a good Con-
fcience towards God, a Man muft firft befe//Jih/e
of his good Aftions, before he can feel that in-
ward JpprohAtion of them.
I thought fit to fay thus much in the Negs-
five about Spiritual Humility, becaufe it has
been taught by ibme that pretend to the moft
extraordinary Religion, that we ought to en-
tertain none but vile and ahje^ Thoughts of
our felves, to be conlcious of nothing that is
good in us, but to call our felves the vileft of
Sinners, and the rvorft of Men ; according to
St. Faul'*s Example, who calls himfelf //&? chief
of Sinners^ i Tim. i. 15. But fmce it Cannot
be true, for a fincerely piom^ foher, and chafie
Man for Inftance, to call himfelf the moft
prophane, the moft intemperate and debauclPd
Wretch living, for he muft needs be £^nfible
that is not fo ; therefore a more difcreet Way
of Humiliation and Confeflion of our Faults
fhould be introduc'd in its Room, for nothing
that is untrue can be pleafing and acceptable
unto God ; And, as no Man ought to think
of himlelf more highly than he ought to think,
(b neither fhould he untruly vilife and mifcull
himlelf, but think and fpeak foherly, atcordir7g
as God has given to bim the Meafare of Faith,
'Tis the fame St. Paul\ Advice, Rom. 12. 3.
whole Example is urg'd for fb extremely de-
H h bafmg
2^.66 Pra&ical Difcourfes upon the
bafing a Man's felf in his own Efteem ; and
therefore, when he fa id of h inn felf, That he
was the chief of Sheers, it muft look hack to
his former Wickednefs in ^erfecuthg the Church
ofChrifi, and could not be true as tphis^r^-
(ent Condition when he fpoke it, for he was
then a chofe-a Veffel^ and not infer tour to Any of
the Apoflles. And whatever good Man will
ufe that Exprcflion after him, its Signification
muft be rejiraln^d, either with Reference to
faU Wickednefc, or fome particular Vice
which too eafily befets him ; and cannot be
true in its iargeft Senfc, of any fincerely good
Man, And 'tis a ftrange kind of Humiliation,
that is made up of the Confeffion of Faults
which a Man never knew himlelf to be guilty
of; which yet is much in Vogue withfbme
fort of People, but does indeed look too Stage-
it ke to be thought real by any difcerning Man.
Poverty of Spirit therefore does not confill
in a Man's making himfelf worfe than he is,
(and truly there is no need he fhould do fb,
every Man living having enough of r^^/ Vile-
nefs to humble him before God) and in ot/er-
looking every thing that is commendable in him;
and the Pharifee in the Parable might very in-
nocently have thanked God that he was not as O'
fher Meny Fornicators, Unjufl-, Adulterers, or
even as a Publican ; had there not been fome-
thing much worfe than this, mix'd with his
Thanksgiving : And it was this. He was
frond of his living more circumfpedly than
other
Parables of our Blejfld Saznour. zj. 6 7
other Men, he arrogated much of the Praiie
to himfelfy ind dejpis'^d one, who, by reafbn of
his Profeffiorty he thought was a more loole
and carelefs Liver ; and never reflefted upon
his Failures and Im^erfe^ionsy but was wholly
taken up wjth admiring himfelf, and vaulting
of his Vertue)\^nd did not return, as he ought
to have done,\/7 the Glory to God, So that
*tis not 4^ thinking ire// of ones Con vet fatiort
and Virtuous Living that is Spiritual Pride,
but only when we think better of it than we
(hould do, and forget our Sins and Imperfefti-
ons, or arrogantly afcribe the Pr4/,4 to our
felves, not remembring who made us to differ,
and neglefting to return the Glory to him,Sind
are fo exalted in our own Conceits, as to de-
fpife and contemn others, becaufe their Reli-
gion is not with Shew and OfientAtiori,
Spiritual Humility then, as 'tis oppos'd td
this Spiritual Pride confifts in two things.
Firft, In not overvaluing our fpiritual Ex-
cellencies, nor our felves by reafbn of them,
but returning all the Praife and Glory to Hod,
who is theAuchor of every goodand perfed gift.
'Tis to remember that he made us to differ^
and that we have nothings not fo much as a
good Thought, but what we receive from
him^ in whole Divirte Aid is all our Sufficien-
cy.
'Tis to reflet:, upon the InTperfe6lions and
Defe£ts of even our befi A£!ions, and how*
much Need there is of God's Meriy dindfavoifr-
Hh 2 M
^6 8 PraSkal Difcourjes upon the
dhle Judgment, after we have done all that
we can in his Service. 'Tis to remember like-
wife, that with fuch great Afliftances from
above as we have receiv'd, we might have
been much hetter than we are, and have pra-
«ftis'd more Graces of Chriftianity, and that in
higher Degrees of Perfe^Hon,
And when there arilesany inward Com-
placency in our Breafts from a Vertuous Alli-
en, or we meet with any commendation from
others ; 'tis then immediately to give God the
G/cr;, and transfer all the Pm//? to him, and
fuffer no vain Tumours to remain upon our
Minds, nor look down with Scorn upon o-
thcrs that have lels Efteem and Reputation
in the World : But rather to humble our felves
before God at the Thoughts of the Pollutions
that are ftill upon our Souls, and refledl how
great a Debt of Gratitude lies upon us to our
great BenefaQor, who has given us (unwor-
thy as we are) fuch great Meafures of his
Grace ; and refolve to make him a due re^
tur/jy of a daily increafing Praife, and Obedi'
efice, and Love,
Secondly, Spiritual Humility coniifts m a
due Apprehenfionofthe ^/7(?;i?^y}of our Sim^
and the ^rczt Aggravations oi' them; and as
we muft not overvalue our VertueSj nor our
Jehes by Reafon of them, fo neither fhould we
undervalue our Vices^ i.e, endeavour to ^4^/«
Ate and exctife them, and give them more /a*
vourable Names than they defer ve, fuch as
uh-
Parables of our Blejfed Saviour. ^'^ 9
unavoidable Frailties^ pitiable I/ifrmitieSj the
Eftecls of Surprize^ and the like ; Nor think
our felves to be lejs abominable in the Sight of
God for our Commijfio'n of them, than indeed we
are.
There is no Man living, \\o\v goo^ fbever,-
but is ftill a Sinner ; and not only Imperfe£lions
snd Frailties may be laid to his Charge, but
God knows, too often, Sins of a deeper Dye ; as
David and Peter, we know, fell into the very
worftof WickednelTcSjthough the one, other-
wife a Man after God's own heart ; and the other
an Apofile of our Lord and Koly Martyr for his
Truth. Now Spiritual Humility will give a
Man a due Senle of his Spiritual Vilenejs^ and
reprefent his Sin (whatever it be)as indeed the
greateft Evil, a Violation ofthehighcft Autho-
rity, and of a raoft Holy, and Jufl", and Good
Law, and the very height h of Ingratitude too,
as being a Refifting the Will of our greateft^
Friend and Benefa^or : And 'twiU fhew him
the Aggravations of his Guilt, as being con-
trafted againft: fufficient Light zn6Kj2o\vledge,
and when he had fufficient Aid like wife from
Above to enable him to refijl the Temptations
to it if he would. Thefe, and the like Confide-
rations, which a Man truly humble in Spirit will
call to mind, will humble him flill more, and
render him as vile in his own Eyes as he thinks
he is in God'*s ; and make him proftrateTiimfeif
before the Throne of the Divine Majefty with
Shame and Sorrow, and Contufion of Face,
H h 3 co»'^
ij.70 Praffkal Difcourfes upon the
confejjing his Guilt, condemning himfelf for it»
and humbly imploring Forgivtnefs of his of-
fended God , and that he would turn away
that fierce Anger from him, which he is very
fenfible he has but too hiucli deferv'd.
Thus David fram'd a Pfalm on purpofe to
confefs and bewail his great Tranfgreflions in
the Matter oiVriah : He then forgot all that
was good in him, and did not expett that his
former excellent Piety fhould cover and make
Amends for thole foul Sins : He did not fearch
for Excufes, and endeavour to extenuate his
Guilt ; but, like a truly humble Penitent,
chang'd his ufual Strain of Praife and Thankf
givifjgj for the Accents ofGr/>/and Shame^ and
hitter Remorfe^ acknowledging his Tranfgreflions,
having his Sins ever before him , and] with
the mofl pathetick Earneflnefs of a broken and
contrite Hearty begging Gcd's Forgivenefs,
knd that he would again Create in him a cleak
Heart and renew a right Spirit within him : As if
thofe his great tVickednefles had not only pol-
luted all that before was good in him, but quite
dejirofd the ReQitude and Integrity of his
Soul.
And as Davidy fb St. Peter, when he re-
fic^icd upon the great Bafenefs of Denying his ^
divine Mafter and Saviour, his fpirit was fp *
truly humbled, that without endeavouring in
the leafi: to conceal or palliate hisFauIt, he
kent out and wept hitterlj. '
' And £0 the Puhlican m the Parable, would
'' ' ■'■ '"^' not
Parables of our Blejf^d Saviour. 471
not fb much as lift up his Eyes to H^iveny but
ftood Afa.Y offy in the Court of the Gentiles
which was the loweft of all, and with great
CompunQion of Spirit fmote upon hii Brea/l,
and f kid, God he merciful to me A Signer !
And thus much for the Firfl Thing to be
AonQ upon this Parable, which was, to fhew
what the Grace of Spiritual Humility is ; (ytz.')
a not Over 'Valuing our /piritaal ExellencieSy nor
our Selves by reafon of them, nor defpifing others
as lefs Holy, but returning all the Glory to God,
who made us to differ ; nor undervaluing, or
endeavouring to excufe and extenuate our M'^ick-
edneffes ; but an impartial confidering the File-
nefs and great Aggravations of them, and fmcere
humbling our Selves for them at the Throne of
God.
The Second Thing to be done is, to fhew
how excellent and hneficial this Vertue is in our
Chriftian Courfe, and how vile and mijchiev-
ous the comv^ry Vice is.
'Tis a fufficient Argument that this Vertue
is very excellent, and of great Benefit to Chri-
ftians, that our Lord has plac'd it in the Front
of his Beatitudes, wliich he begins thus, Blejfed
are the poor infpirit. Like a wile Maffer-builder,
he lays the Foundation low of a Building that
was to reach fb very high ; and Humblenefs ef
Mind muft be the Ground-work of that Reli-
gion which will advance a Man to Heaven,
Piety without Humility is very apt to
make Men top-heavy, and over-fet like a 5hip
without her Ballaft ; 'tis this that preferves
H h 4 the
47^ FraHical DiJcQurJes upon the
the Soul onfhaken amidft the Tem^tAtions of
the World, as that makes a«S/;/^iail Jure
and fteady amidft the mighty BiUorvs, The
Houfein the Gofpel that was founded upon a
fdttdy SurJAce of the Earth, foon yielded to the
Fury of the Tempeft, and great was the
Fall of it ; our Lord therefore begins with^o-
'-jcrty ofSfirit^ as the Bafis and grt^t fecarity of
all his other Building ; which he forefaw and
foretold was to undergo the Shock of many a
furious 5/£)rw, and contend with all the Powers
of the Prince of Darknefs. But more particu-
larly, this Gvzceo^ Spiritual Jfiumilify is {o ex-
cellent and highly beneficial,that nothing more
conduces to a Mans Spiritual growth, and En«
creafe in Vertue, nor renders him more dear
both to God and Man.
Firfi., Nothing more conduces to a Man's
jptr it ual growth, and Encreafe in Vertue. For,
'tis very true in Religion as well as in Worldly
Jjfdirs^ That nothin>4 makes Men more/>-
dujtnous than a due fenfc of their fVant.f, and
the poornefs of their Stock ; whereas, when a
Man thinks he has Ahundance, he is generally
Sloathful and Carelels, and hnpoverijhment be-
comes his Lot rather than a tarther Improve-
metft : An humble Senfe of a Man's Imperfecti-
ons ^n^ Si?is^ will make him douhly diligent^ and
CQnfequentiy to improve greatly in the School
orRighteoufnefs \ but b-aughty Conceitedmfs
win certainly make him grovv worfe Andrvorfe,
Nay, there will be no End of the humble minded:
Man'^
Parables of our Blejfed Saviour. 4.75
Man's Improvement ; for 'tis always found in
the purfuit o^Vertue as well as of Kjiowleoige^
that the more rf^/ Vertue increafes in the Soul
of a Good iVIan, the more and greater the De-
fects of his Vertue appear to be, and confe*
quently,the more wiU his Diligence be quickned
and fpurr'd on ; as St. Paul, the farther he ad-
vanced in the Chriftian Race, the more con-
Icious he grew that he had not yet apprehend-
ed what he endeavoured after, and was not yet
perfeft, and that made him forget what was
behind, his former Attainments, and reach out
to what was ftill hefcrey what he had not yet
attain'd to, and eagerly fre/s forward to the
Mark, iht Brife of the High Calling of God in
Chrift Jefus. Now the Confequence of this
extraordinary Diligence muft needs be an ex-
traordinary growth and increafe, and ib ftill
omvard in a quick and vigorous Motion, till he
finifhes his Vertuous Race, and is perfecl as his
Father which ii m Heaven is perfetl.
And as t\\\s Jp^iritHal Humility makes a Man
move ftvtftiy in the Chriftian Courfe, fbit
makes him tread yarf/>' too, it ballances him,
and keeps him upon his Centre, and lecures
him from thofe dangerousF^Z/j which too often
are the Fate of the high-minded and fraud ; for
'twas Pride and Haughtinefs of Spirit, we
know, that ruin'd the Prince of the Fallen
Angels, and his Accomplices. But poverty of
Sprit is the greatSccurity of a Chriftian againft
Uie fubtle Arts ofthe Tempter j 'tis the proper
Mark
474 Pra&ical Difcmrfes upon the
Mark and Charaflerofa Difcipie of the meekj
lowly Jefus ; and is a difpofition of Mind the
niofl: of all apt for Recent aucCj which is a Grace
of infinite Value, as being abfblutely neceffary
to SalvAtion ; and entitles a Man, in a peculiar
manner, to the Divine Aid and AfTiftance *, for
God givefh Grace to the Humble,
Secondly, As ibis Jpir it ual Humility \s oiih^
greateft Benefit to a Chriftian, To does it render
him highly dear both to God and Man,
All men love an humble Man, and look
upon him as a Wife and Extraordinary Per-
fon ; and he that is pious and circumfpefl:
in his Converfation, and yet is not proud of
it, nor defpifes or haughtily reflcfts upon
others that live more at /
Parables of our Blejfed Saviour. 475
hdughty PhtirifeB 5 fb beneftciAl and highly va^
IftM both with God and Ma?fy is Humilitj of
Spirit,
But on the contrary, to be opimo^atedand
proud of ones Vertue, is a great Misfortune as
\vellas Faulty and brings a great deal of a p-
culiar fort of Trouble and uneafinefs along with
it : 'Tis a Thing hated both by God and Men,
and is defpis'd and difgrac'd by every Body.
To what would otherwife be really prajfe-.
worthy^ it brings the grcateft Dtfparagement in
the World ; and if a Man's Converfation be
but in differ ent^ind like other Mens, then, no-
thing makes him more ridiculous, than much
to value himfelf, upon what is of fb little or no
Excellency, And what a Pain 'tis' for Men
that look upon them/elves as extraordinary
j^erfbns, to fee others [ofar from that Opini-
on, as rather to flight and depreciate them ;
may eafily be imagin'd. And indeed, 'tis the
Mifhap of this fort of People, always to meet
with fuch kind of Entertainment as this; Men
letting themfelves on purpofe to teafe and
worry 'em, that if poffible, they may make
them ajh^medy and rveary of a thing (b general-
ly hated.
But beCdes this peculiar fbrt oi Vexation ancj
Vmapnefs that attends Spiritual Pride ^ there is
foraething much worie to be faidofit, viz,,
that 'tis almoft impoflible for Men infefted
with this Vice ever to improve in ReligioD and
grow better. For in the Nature of the Thing,
nothing
47 6 Pra& teal Dijcourfes upon the -
nothing flackem Diligence and Indufiry more
than this, without which no fragrejs can be
made in any thing, or atbefta very flow one,
efpecially where there are fuch Difficulties to
be ftruggled with as in Religion ; and what
fignifies InftruQion or Reproof (iinlefsitbe
to gall and enrage him) to a Man that thinks
his Vertue very extrdordinary if not compleat
already ? And bcfides, Godj from whom we
derive all our Sufficiency, refifis the proud ; and
therefore, as Solcmon fays, no wonder if when
pride cometh then cometh DeHruciion^ and a
haughty Spirit be the forerun mr of a fall..
Befides, as -the Condition of Mankind is
now, to be proud of Vertue ib to be proud of
Imperfe^ion ; for fuch is the Vertue even of
the befi Men upon Earth : nay, 'tis to be proud
of that which is ;»o/ ; for no Man that is proud
of his Vertue is /W^f^ Vertuous, that poverty
of Spirit being wanting which gives the Va*
jue to all Rehgious Adlions, and renders them
acceptable in the Sight of God. And it not
only pollutes and unhallows what might o-
therwife deferve the Name of Vertue, but (as
was hinted before) it keeps a Man from
growing better ; it hlipfds him, that he can-
not difcern his Faults ; and he is fo taken up
with admiring his ExceSe»cies, and (with the
Pharijee') tha/ikifsg God that he is mt as other
men are. Extortioners^ Vnjuft, Adulterers, or
the like, that his great Defers pafs unobferv'd
by him : And with the Man in the Fable, he
is
Parables of our Blejfed Saviour. 477 ■
is fo bufie in gazing upon things above him-
felf, «- that he perceives not the Dangers «;;-
der^his feet till he falls into them.
Having thus endeavour'd to fhew what is
the Grace of Spiritual Humility, and how ex'
cedent and highly beneficial a Grace it is, and
how ^ He and mtjchievom the contrary Vice is,
deftrudive of all Religion, and hateful both
to God and Man ; I proceed now in the Lafl
Place to file w, how highly this .Vertue fhall
be rewarded ; which"is expreft thus in the Clofe
of this Parable, He that humbleth himfelf [hall
be exalted.
That is, in fhort, Mens Humblenejs of Mind
in point oi Vertue, their Self- Annihilation, zndi
returning all the Glory of their Good Aftions
to God, as the Author of whatever is com-
mendable in them ; and without priding them-
lelves in their yrefent Attainments, prcfling
on flill to greater Degrees of PerfeQ:ion and
Heavenly Life : This fhall, in the World of
Eternal Felicity and Glory, be rewarded with
the Impreflion of a near Refemblance to that
Divine Fountain of Holinefs and Perfeflion,
whom here they acknowledg'd to be the
Giver of every good and perfe^ gift, Th^y fhall
then fee him as he is, and they fhall he like him ;
No Failures, no Slips or Imperfeftions, no
Avocations from the happy Employment of
Admiring and Loving God, fhall be There,
which in /i^^ Life are the perpetual Clogs and
Vexations of a Holy Soul j but with their Fa-
culties
478 Pra&icaiDifcoKrfes upon the ' ^ ' •
culties free ^nd vigorous, they fhal]/tt//y enjoy'
tlmfupreme Goody witliout Interrupt io»^'ko^'2il\
Eternity, This is that which makes a Heaven;
this is to enjoy the Happineft of God himfelf-,
and this Heaven and this Happinefs fhall be
the Portion of the poor in Spirit, who here af^
cribe to God the Praife and Glory of their
'vertaous Aftions.
And their Humbling themfelves before his
Majefty , in a deep Senfe of the Vilenefs and In-
gratitude of their Sins (which the beft Man
living is not wholly without) fhall be rewarded
with the Pardon of them ; they fhall be lifted
up from their Profl-ration at the fe^ of their
God and Saviour, and be received into his
Bofom ; and Joy, extraordinary Joy, ihall be in
Heaven in the Preience of the Holy Angels for
their Repentance. They fhall be exalted from
the State of Penitents to that of Friends, nay
Sons of God , and all Tears for the Future
fhall be forever wip'd from their Eyes,and they
fhall participate of the Joy of their Lord from
Everlafting to Everlafting. And fiich an ex.
altation as this, is, no doubt, an abundant Re-
compenfe for all the Pains of fpiritual Mortifi-
cation ; and a Repentance fo rewarded, will
never be repented of.
To conclude therefore ; If we hope to have
a fhare in that ineffable Felicity which fhall
be the Reward of this Humility of Spirit we
have been difcourfing of, we mufl make it our
Endeavour to tread the Path that leads to it :
We
Piirablej of out Blejfed Saviour^ 479
We muft humble our felves before God ac-
cording to theMeafures above defcribed, that
he may exdt u^ indue time. And ("as without
whom we can do no good Thing) we muft
with all Earneftneis and Importunity beg his
gracious AfTiftance, who was meek und lowly in
Heart ; that we may follow his Steps, and re-
turn him all the Glory ofour/'/i^wj Advances,
who worketh in us to will and to do of his good
Pleafure ; and be fo duly affeded with Shame
and Sorrow for our Wickedneffes^ as with the
Publican^ in bitter Remorfe, and with iincere
Purpofes of Amendment, to fmite upon our
Breafts, and lay, God be merciful to m m[e-
ruble Sirtmrs,
The P R A Y E R.
OMeek and Lowly Jefm, who refine si the
Proud, and givefi Grace to Humble^
And hafl placed Poverty of Spirit in the Front
of thy Beatitudes , as the foundation and
Ground-work of thy Holy Religion; Teach we
this excellent Grace, I humbly befeech thee, and
grant that I may hate and /bun Pride above all
Things, as the mofi dangerous and deftru5live
Vice^ which defiles every thing however otherwife
commendable and excellent, and naturally tends to
the Pit of Deflruction. And to allay all vain
Tumors that may arife, give me ^ Blejfed Sa-
viour y a true Senfe of the Corruption of my ftnful
Nature,
f'7'«t'>.
4.S0 PraSical Difcourfts^ upon the
Nature J my mAny heinous VioUtiovs of my Dutj^
my vile VngrAtitude to theey my^eatejl Bene-
fa^OTy the great ImferfeBioiis of\y'*n my befi
Services, and that tv hat ever I have done that is
fraife-tvorthj, is oving to thy gracious Affifiance^
and that of my [elf lean do nothing that is good,
may I therefore never arrogate to my [elf what
jhould be v^wlly thine ^ nor defpife any M^n, Itke
the haughty Pharifee, who have nothing my felf
but what I have receiv'*d from thee ; but in fincere
Humility of Spirit return thee all the G lory ^ fay ing,
after I have done all that 1 can, I am ft ill an V» -
frofitable Servant, and have done but what was
my Duty to do. And grants that in an humble
Senfe of my fiill great Defers y confidering what
vaft Affi fiances I have had, I may fmite upon my
BreaB and fay with the Publican, God be mer-
ciful to me a miferable Sinner, Grant this,
thou meek and humble Lamb of God, for the fake
ef thine own Tender Mercies, Amen and Amen.
FINIS.
1
-i :^ ^ ^ ■' V
/