^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 rns 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^ <«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 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^ 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, 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 /;(?/e /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«//^/>^, 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/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 /