PRACTICAL 
 
 DISCOURSES 
 
 CONCERNING THE 
 
 Chriftian Temper : 
 
 Being Thirty Eight 
 
 SERMONS 
 
 Upon the principal Heads of 
 
 PRACTICAL RELIGION, 
 
 ESPECIALLY 
 
 As injolned andinforced by Christianity* 
 In Two Volume s. 
 
 Defigned for the life of Fafnilies. 
 
 £y J O H N E V A N S, D. D. 
 VOL. II. 
 
 The Fifth Edition. 
 
 LONDON: 
 
 Printed for Richard Hett ; Joht Oswald at the 
 1^ Rofe and Crown, Joseph Davidson at t\\Q Jfige^, 
 
 in' the Poultry; and John Ward, at the A;V/^'i- 
 Arms^ in ,ConihiU. AI.dcc.t.ii, 
 
Ur r 
 
 LmrL._<JLiii 
 
 V 
 
 y>- 
 
 ^^=«&2v/ r 
 
 THE 
 
 <^^,i 
 
 CONTENTS 
 
 Of the Second Volume. 
 
 l^he Chrjjliaii 'Te77tpe7' m relat'1071 to 
 ourfelves. 
 
 Sermon I. Page i 
 
 iReference of the foul to the bod}?-, and 
 dih'gence for its welfare. 
 
 John vi. 27. Labour 7tot for the meat which 
 periJJjethy but for that meat ivhich endurcth 
 unto everl'alimg life, 
 
 S E R M. II. III. p. 26,46 
 
 Chrlftian Humility. 
 Col. iii. 12.— Humblenef of mind, 
 
 S E R M. IV. ' p. 63 
 
 Purity. 
 
 PsAL. li. 10. Create in me a clean hearty O 
 God, 
 
 A 2 
 
 Serm, 
 
 <. 
 
CONTENTS. 
 
 S E R M. V. Page 87 « 
 
 Temperance. 
 
 Luke xxi. 34. And take heed to yoiirfelveSy 
 left at any time your hearts be overcharged 
 with furf citing and drunkennefs, and cares 
 of this lifcy and fo that day may come upon 
 yoii unawares. 
 
 S E R M. VI. p. 109 
 
 Chriftian Contentment. 
 
 Phil. iv. 11. I have learned^ in whatever 
 Jiate I aniy therewith to be content. 
 
 S E R M. VII. P- ^33 
 
 Chriflian Patience. 
 
 H E B .. X . 36. For ye have need of patience ^ that 
 after ye have done the will of Gody ye might 
 receive the promife. 
 
 'The Chrijiian Temper i?t relatioji to 
 other 77ten, 
 
 S E R M. VIII. p. 159 
 
 - Loving our Neighbour as ourfelves. 
 
 Matt. xxli. 39. And the fecond is like un- 
 to ity Thou fcalt love thy neighbour as thy- 
 Jelj: 
 
 Serm. 
 
% 
 
 CONTENTS. 
 
 Serm. IX. Page 185 
 
 Doing to others as we would be done unto. 
 
 Matt. vii. 12. Therefore all thifjgSy whatfo- 
 
 ever ye would that menfiould do to you ^ do 
 
 ye even fo to the?n : for this is the law and 
 
 the prophets. 
 
 Se RM. X. p. 210 
 
 Chriflian Meeknefs. 
 Col. iii. 12. Put on — meeknefs. 
 
 Serm. XI. p. 233 
 
 Peaceablenefs. 
 RoM. xiii. 18. If it be pofjible^ as t?2Uch as 
 lieth in- you, live peaceably with all men. 
 
 Serm. XII. p. 257 
 
 A merciful Spirit. 
 Col. iii. 12. Put on therefore, as the eledl of 
 God, holy and beloved, bowels of mercies, 
 
 Serm. XIII. p. 278 
 
 Veracity, or Truth between man and man. 
 Eph. iv. 25. Wherefore putting away lyings 
 fpeak every man truth with his neighbour : 
 for we are members one of another, 
 
 Serm. XIV. P* 3^3 
 
 Charitable Judging, in oppofition to cenfo- 
 
 rioufnefs. 
 Matt. vii. i. fudge not ^ that ye be not judged. 
 
 General 
 
CONTENTS. 
 
 General qualifications of the Chrijlian 
 Temper in all the branches of it, 
 
 S E R M. XV. Page 327 
 Sincerity. 
 
 I C o R. V. 8 . • ■ — • But with the unleavened 
 
 bread of fmcerify and truth, 
 
 Serm. XVI. P-352 
 
 Conftancy and Perfeverance. 
 iCoR. XV. 58. 'Thereforey my beloved brethren^ " 
 be \e ftedfajij unmovcable^ alivays abounding 
 in the work of the Lord. 
 
 Serm. XVII. p. 374 
 
 A tender Spirit. 
 I C H R o N. xxxiv. 27. Becaufe thine heart was 
 tender, 
 
 Serm. XVIII. p. 398 
 
 Chriftian Zeal. 
 Rev. iii. 19. Be zealous. 
 
 S E RM. XIX. p. 423 
 
 Chrifiian Prudence. 
 Matt. x. 16. Behold I fend you forth as 
 Jheep in the midfi of wolves ; be ye there- 
 fore wife asferpenis, and harmlcfs as doves. 
 
 VOL. 
 
V O L. II. S E R M. I. 
 
 Preference of the foul to the 
 body, and diligence for its 
 Welfare. 
 
 John vi. 27. die former part. 
 
 Labour not for the meat which perifieth, but 
 for that meat which endureth unto everlaji^ 
 ing life. 
 
 T. Paul, fumming up the duty 
 which we are taught by the 
 grace of God in the Gofpel^ 
 expreifes that to ourfetves. 
 Tit. ii. 1 2. by living foberly or 
 
 ^ "^^^th a found mind, as the word 
 
 Go:^pv'^:, fignifies. We confill of body and 
 
 mind 5 but by this we are eipcciairy dirdded to 
 
 ^ fee, 
 
^ Preference of the Soul Vol. II. 
 
 fee, that our mind be in a found ftate. The 
 powers of the mind are vaflly fuperior to 
 thofe of the body ; and they were deligned 
 by our great Creator to fit at hehn over the 
 Whole man. Now to live with a found mind, 
 is to condu6l ourfelves as thofe who have 
 an intelligent fpirit to prelide in body, to diredl 
 and govern the whole. 
 
 The apoftacy hath inverted this order, fet 
 the inferior powers in the throne, and inflaved 
 the mind to the bodyj fo that the appetites and 
 paflions we have by occafion of the body have 
 the mofl: commanding influence j the interefts 
 of the meaner part are apt to be molt regarded ^ 
 and reafon, and the higher powers, inilead of 
 giving law, receive law from appetite, and are 
 preffed into its fervice to minifter to it. 
 
 Chriftianity is defigned to bring us to our- 
 fehesj or to our right mind ; to reinftate the 
 reafonable fpirit in its juft empire over the 
 whole man. And in this view we may eafily 
 difcern the feveral branches of the temper be- 
 coming us, with reference to ourfelves. 
 
 We owe it to ourfelves in th^firft place to 
 prefer the interefts of our immortal fouls be- 
 fore thofe of our perifhing bodies : Which is 
 only to form a right judgment upon compa* 
 ring the diiferent value of foul and body. 
 
 Hereupon we fhould exercife care and dili^ 
 gence to fecure our befl interefts, and anfwer* 
 able to their fuperior value and excellence j 
 in oppofition to negligence ^nd floth. 
 
 And 
 
Serm. 1. io the hody, 3 
 
 And as we fhould judge fairly between our 
 own higher and lower interefts, fo we fhould 
 make a jufl eflimate of ourfelves compared 
 with our beings ; not thinking of ourfelves 
 above what we ought to think : And that will 
 lead us to humility. 
 
 We fhould regulate oiir bodily appetites and 
 ipafTions, conformable to the dictates of reafon^ 
 and the higher interefts of our fouls. This will 
 be done by the graces of purity ^2.116. temperance^ 
 and meeknefs. And laflly, 
 
 We ought to moderate our defires after any 
 prefent good, and our relentment of prefent 
 evils to the body, according to the neceflity of 
 our lot, and the reafons which religion gives to 
 quahfy both. And this is done by what we 
 call contentment and patience. 
 
 For th6 two firfl of thefe duties to ourfelves, 
 preferring the interefls of the foul to thofe of 
 the body, and fuitable pains and diligence to 
 fecure thofe our principal interefls ; our Sa- 
 viour in the text calls us to ad: in that manner. 
 
 The occafion of the words was this. Chrifl 
 had miraculoufly fed five thoufand men with 
 five loaves and tv/o fifhes. The people, ftruck 
 with admiration, concluded that Jefus was 
 that prophet that fkould come into the world, 
 i.e. the promifed Mefliah, njer: 14. but hav- 
 ing their minds full of the notion which ge- 
 nerally prevailed among ih^yews at that time, 
 that the Mefhah was tofet up a temporal king- 
 dom 5 they immediately attempted to take him 
 by force, and make him king. But Chrifl 
 B 2 with- 
 
4 Preference of the Soul Vol. 11. 
 
 withdrew himfelf from them, ver. 15. His 
 difciples went by fliip to the oppofite fliore, 
 and Chrifl mii^aculoully walking on the lea 
 followed his difciples unknown to the people. 
 The people however eagerly purfue him, 
 where they thought it mofl: likely to meet with 
 him > and finding him, fay, Rabbi, inhen ca- 
 me-ll thou hither? ver. 25. Chrift, who knew 
 their infincerity, and the bafe reafon which in- 
 duced them to follow him, plainly tells them 
 of it, ver. 26. Verily, veriU, I J ay unto you ^ 
 ye fee k me, ?JOt becaufe ye Jaiv the miracles, 
 but becaufe ye did eat of the loaves and u-ere 
 filed. " You do not follow me in purfuit of 
 *' the true end for which I work my miracles, 
 " that you may be made willing to learn of 
 " me the way that leads to everlafting life j 
 *' but merely in hope of receiving fome tem- 
 " poral benefit from me, as you have lately 
 *' done, when you found your bodies fully 
 " refrefhed by the loaves and fiihes." 
 
 Thereupon he gives them the exhortation iii 
 the text : Labour not for the meat which 
 periffoeth, but for that meat which cndureth 
 unto everlafting life. " Be not fo much con- 
 " cerned, nor take fo much pains, as you do, 
 ** to obtain thofe things which may fupport a 
 " frail and dying body ; or for any outward 
 *' and fecular advantage, which Vvill be fervice- 
 " able to you but a little time: But rather la- 
 " hour for the food of fouls, which will make 
 " vou happy for ever, and which I the Son 0/ 
 " man am ready to give you. You have fol- 
 
 . " lowed 
 
Serm. i. to the Body-. 5 
 
 ** lowed me for the fake of the loaves : You 
 5* fhould much rather follow me to receive 
 " the inftrudJons which I am able and ready 
 " to grant, whereby you will be made wife 
 *' unto falvation." 
 
 Three general heads will comprehend all 
 that is necclfary to be laid upon this fubjedl. 
 
 I. All care and pains for the intereft of our 
 bodies is not forbidden. But, 
 
 II . The interefl of our fouls, and all which 
 fubferves that, ought greatly to be preferred 
 before the other. 
 
 III. Much labour and diligence are neccf- 
 fary in order to the fecuring of our everlaft- 
 ing intereft. 
 
 I. All care and pains for the welfare of our 
 bodies, and for promoting our prefent inte- 
 refts, is not forbidden. 
 
 It may pofTible feem to be fo by the abfolute 
 way of fpeaking ; Labour not for the meat 
 ivhich perijheth. But the fcnfe of this is fa- 
 miliar to fuch as obferve the manner of the He- 
 brew ftyle J v/hich often appears to forbid one 
 thing and to command another abfolutely, 
 when it is plain that no more is intended, than 
 that one fliould be done more than the other. 
 Neither all looking at the things u'hich arefeen, 
 nor all ajfediion to things on earthy nor lasiiig 
 up treafure on earthy are unlawful, though in 
 the way of fpeaking they may feem to b^ ab- 
 folutely excluded, 2 Q?r. iv. 18. Col. iii. 2. 
 Matih. vi. 1 9. But we mult confider them as 
 
 B 3 fet 
 
6 Preference of the Soul Vol. 11. 
 
 fet over-againfl what is mentioned on the other 
 hand along with them, and underftand the 
 whole taken together in a comparative fenfe 
 We fhould look not fo much at the things, 
 which are feen, as at the things which are not 
 Jeen ; and not fet our affed:ions on things on 
 earth, fo much as on things above : Nor h^fo 
 follicitous for earthly treafure, as to lay up 
 ireafure in heaven. And fo we mufl underr 
 ftand the text. 
 
 For we ought to labour for the meat which 
 perifheth. 
 
 Our bodies, while we fojourn in them, clairti 
 a part of our care. No man^ ad:ing worthy 
 of a man, hateth his ownfeJJ:)^ but nourifl:ieth 
 and cherijheth it. The law of nature, and the 
 word of God, oblige us to honeft indullry in 
 our lawful callings and ftations for the fupports 
 of ourfelves and our families. God has £o. 
 ordered it in the courfe of his providence for 
 the generality of mankind, that in the fweat 
 of their face they muji cat bread till they re-^ 
 turn to the ground^ Gen. iii. 19. And if any, 
 on pretence of attending to the care of their 
 fouls, iliould negled; their fecular bufinefs, 
 either expecting God's providential care oi 
 them, or that other people fhould relieve themj 
 in truth they tempt God, and injure their 
 neighbour. The Apoftle gives them the cha- 
 racfler oidiforderly walkers^ who work not at alli 
 and commands and exhorts them by the Lord 
 yefus Chrift, that with quietnefs they work, 
 and eat their own breads 2 Thefl^ iii. ii^ 12. 
 
 To 
 
Scrm. i. to the Body. j 
 
 To be diligent in our outward affairs in the 
 proper time of attendance upon them, is as 
 truly ferving God and obeying his command, 
 as attending his immediate worfhip in the pro- 
 per feafon for that. It is as much the command 
 of Godj fix days JJjalt thou labour and do all 
 thy work, that ordinarily the greateft part of 
 common days fliould be taken up in our pro- 
 per callings ; as that we fliould lay alide fe- 
 cular bufinefs for one day in feven. This win 
 no way interfere with a daily acknowledgment 
 of God morning and evening in fecret and fa- 
 mily- worfhip; for which a little prudent fore- 
 caft will redeem fufficient time from bufinefs. 
 Nor need it prevent fome attendance on occa- 
 iional means of publick inftru(5tion on week- 
 days ; which may eafily be fo managed, if you 
 have really a mind to it, that your outward 
 affairs fliall not fuffer by it. 
 
 To have a lawful employment, and to be di- 
 ligent in it, W\\\ preferve from many hurtful 
 temptations. This is pecuharly deiirable to 
 employ the aftivity of youth, who are led into 
 a thoufand fnares by want of bufinefs, or want 
 of application to it. And for that reafon fuch 
 as have the direction of young people, iliould 
 take care that they be engaged betimes in fome 
 way of employing themfelves fuitable to their 
 genius and circumftances. And in fuch a 
 way it will be the wifdom and intereft of 
 young people to walk with God, 
 
 Nor is it unworthy of a Chriftian, to make 
 
 his temporal intereft, and even the advance- 
 
 B 4 ment 
 
8 Preference of the Soul Yoi; II. 
 
 pnent of his worldly circum fiances above what 
 they are at his fetting out in the world, ^.fub- 
 ordinate end of l)is labour and diligence . If 
 it had been unlawful to propofe fuch an end, 
 induflry woiild not have been encouraged by 
 fuch declarations as thefe : that the ha^id of 
 the diligent maketh rich^ Prov. x. 4. 2.\\iS.fljall 
 bear rult\ phap. xii. 24. that the thoughts of 
 the diligent tend only to pleafantnefs^ chap^ xxi. 
 5. that fuch a one Jl;)ail {land before kings\ 
 and not before mean men^ chap. xxii. 29. Reli- 
 gion does not ,abiblu(:ely forbid us to aim at 
 thofe ends by our diligence, which it gives us 
 fome encouragement to expert as the cpnfe- 
 quence of it. Certainly a man may lawfully 
 and commendably labour tp obtain any world- 
 ly good, which he may come fairly by, with- 
 out breaking any known lav/ of God, or inju- 
 ring his neighbour, or negleding his foul. 
 But our Saviqur defignp to teach us, that, 
 
 II. The intereft of our fouls, and all which 
 promotes that, deferves to he far preferred be- 
 fore any interefts of the body. Chrift here 
 fets both before us in a comparative view 3 
 and the expreffions he ufes, not only ferve to 
 diftinguifh thefe different concerns, but fuffi- 
 ciently intimate thereafon of preferring theone 
 tp the otlier j w:lien he defcribes the one as 
 the meat which perijldcth^ and the other as that 
 'which endiireth unto ever la/ling life. The 
 Gofpel often gives us this comparative view of 
 both, 2 Cor. iw i8» The things ischich are 
 
 feen 
 
;Serm. i. to the Body. 9 
 
 Jeen are t.ml'orai ; hut the things 'which are 
 not feen. are ettrnal. So Chrift exprefies him- 
 felf tothewomanof 5^wtfr/^, Jo^iin iv. 13,14. 
 Wbofocver drinketh of this water ^ Jhall thirfl 
 again : hut whofoever drinketh cj tie water 
 that I PmU give him, fljall iiever thirft j but 
 the water that I fiall give him, /hall be in 
 him a well of water fpringing up into everlajl^ 
 ing life. 
 
 I . All that is for the fuftenance and welfare 
 of the body, has the character of the 7neat that 
 perifieth. Which is apt enough to exprefs the 
 following things, which juftly depreciate all 
 worldly good, and yet are proved to be true 
 by daily experience. 
 
 Every prcfent enjoyment may he loft, Tho* 
 it be ever fo comfortable, ever fg fuitable, we 
 hold it by no certain tenure. Whatever advan- 
 tage riches may give us, they may tc^ke them^ 
 /'elves wings, and fly away : And fhall we 
 t^iGnfet our eyes t/pon that which is not? Prov. 
 xxiii. 5. All earthly treafures are perifliable 
 things : Some of them moth and ru/i may 
 corrupt -y for others, the thief m2iy hreak thro' 
 andfieal them from us. Matth. vi. 19. De- 
 vouring flames may confume a large and liberal 
 fubftance, and reduce a man in a few hours 
 from very plentiful circumftances to extreme 
 neceflity. Or if people fhould imagine them- 
 felves fecure in an inheritance, afmall obferva- 
 tion of human life may fhew, that this cannot 
 abfolutely be depended upon ; for fraud or vio- 
 lence may turn a man out of that which ap- 
 peared 
 
10 T reference of the Soul Vol. II. 
 
 appeared the firmeft poffefTion. Health is as 
 uncertain as riches. When it feems moft con- 
 firmed, it is not proof againft the aflaults of 
 ficknefs or pain. All the prudence of precau- 
 tion, and all the fkill of the phyfician, cannot 
 afcertain to us this greateft of outward com- 
 forts. Every member of the body, every 
 bone, and joint, and linew, lies open to many 
 unknovs^n diforders ; and we cannot always 
 prevent thofe diforders from coming upon us as 
 an armed man. If we were exalted to the 
 higheft honours, an exchange of them for the 
 loweft abafement, and the moft general con- 
 tempt, is no uncommon ftep in life. The rich 
 man is frequently reduced to poverty, the heal- 
 thy man laid upon a bed of languishing ; and 
 the man who flood in the firft rank of dig- 
 nity, is foon debafed in his character and in- 
 fluence. So perifhing, fo changeable is all 
 worldly good. 
 
 ^he tije and comfort of morldly enjoyments 
 may be lofi^ while the things themfehes conti- 
 nue. In that refped: they are perifliing. Some 
 of them are no more than a traniientpleafure, 
 fuch as perifies with the ujing : It is well if 
 they are followed with no lafting fting, fuch 
 as makes a dear reckoning for a momentary de- 
 light. That is certainly the cafe in all unlawful 
 fenfualities. And thofe external delights, which 
 are moft innocent, in a little time, upon a 
 man's being accuftonied to them, leave him 
 empty, unlefs he can make fome new experi- 
 ment for happinefs. ^fhe eye is not fatisfi^d 
 
 with 
 
Serm. i. io the Body. 1 1 
 
 with feeing, nor the ear filled with heari^ig^ 
 Eccl. i. 8. New circumftances and new wants, 
 which are not provided for by what we have al- 
 ready, will fupercede the comfort and ufe of 
 prefent enjoyments. Pain and ficknefs will 
 take offtherelifh of riches, or honours, or plea- 
 fure. And efpecially a wounded fpirit, whe- 
 ther arifing from bodily melancholy, or from 
 the ftrong temptations of Satan, or from the 
 arrows of God ftuck faft in the foul, will im^ 
 bitter all enjoyments at once. 
 
 The body itfelj\ to which alone fuch com- 
 forts are fuitedj is periflnng. It is ever tend- 
 ing towards the dufl, and will foon be ftripped 
 of all fenfation and fuitablenefs to the things 
 that are in the world. What are they all to a 
 dead carcafs ? That will entirely lofe the relifh 
 pf things once moil agreeable. This is the 
 cafe of us all j we are going down to the filent 
 grave, and can carry none of thofe things along 
 with us, to be of any fervice in the ftate whi- 
 ther vve are going. AH their pleafure and ufe, 
 if it fhould happen to laft fo long, muft have 
 its period with the ftroke of death. 
 
 On the other hand, 
 
 II. That which ferves the intereft of our 
 fouls, is of the mofl durable ufe. It is meat 
 that endureth to everlafling life. Chrifl: here 
 compares bodily food with his own inftruc- 
 tions, which were fufficient to make men wife 
 unto falvation. Thefe are often in Scripture 
 reprefented by the emblem of food, Prov.ix.^. 
 
 Wifdom 
 
12 Preference of the Soul Vol. II. 
 
 W'tfdom crieth in the flreets ; come eat of my 
 hread^ and drink of the wine that I have 
 mingled. Which is explained, ver. 6. by going 
 in the way of luiderjianding. And Ifa. Iv. 2. 
 JE^/ you that which is good^ and let your foul 
 delight it j elf in j at nefs : Which is expreffed 
 in plainer words, ver. 3. Hear, and your fouh 
 Ooall live. 
 
 This food of fouls is fald to endure to 
 cverlafting life. Not that the means of grace 
 will lafl always : If v/e could enjoy them in 
 the future world, the folly would not be fo 
 great in negledling them at prefent ; but their 
 continuance is of fo Ihort a date as that of 
 the meat that periflieth. This tranfitory life, 
 and all fuch opportunities, muft end together. 
 All that is intended, is, that the benefit and 
 happy fruits of them will be eternal, if they 
 are carefully and confcientioufly improved 
 now. 
 
 This is the argument which our Lord in- 
 timates to induce us, while we are proba- 
 tioners, to refer the interefts of our fouls, 
 and the means of their welfare, before thofe 
 concerns which are terminated within the 
 prefent life and world. And to fhew the force 
 of it, I would lay together the follov^ing con- 
 fiderations. 
 
 I . We have immortal fouls, as well as pe- 
 rifliing bodies. A part within us, which has 
 no tendency to corruption and di^folution, as 
 the earthly houfe of this tabernacle ha,th 3 but 
 is defigned and framed by our great Creator 
 
 to 
 
Serm, i. to the Body. 13 
 
 to fubfift for ever. When the body returns 
 to the duft, the fpirit returns to God that 
 gave it, and is adjudged by him to endlefs 
 happinefs or mifery. The wifer Heathens 
 by natural light made fome difcovery of this ; 
 but we have more abundant evidence of it 
 by revelation ; that we are Spirits dwelling 
 inhoufesof clay, oj which God is immedi- 
 ately the father, as men are the fathers of 
 ourflejh. Thefe will not ceafe to be or to 
 adt, to feel pleafure or pain, to bear the 
 wrath, or enjoy the favour of God, when their 
 prefent dwellings fhall become uninhabitable. 
 Immediately upon death they either are ift 
 t-Orments, or go to paradife ; either become 
 the companions of devils, or the alTociates of 
 holy angels j and fo remain for ever. The 
 falliion of the world pafTeth away ; one ge- 
 neration goes off the ftage, and another comes 
 on J there is a continual fucceffion of perfons 
 and things below ; the vifible heavens and this 
 earth fhall in time be diffolved : but God 
 hath taken care to affure us by reafon and 
 fcripture, that we have fouls defigned for 
 eternity. 
 
 2. Our ftate hereafter will be determined 
 by our behaviour here. Heaven or hell, hap- 
 pinefs or mifery, will be our final portion, jufl 
 as death finds us j whether in Chrift, or out 
 of him -y dead in fin, or become alive to God : 
 For we are to receive hereafter the things 
 done in the body, ichether good or bad, 2 Cor. 
 V. io. God "ivi/i render to every man accord- 
 ing 
 
J 4 Preference of the Soul Vol. it. 
 
 ing to his deeds : T'o them who by patient con-^ 
 tmuance in well doing feekfor glory, and ho- 
 nour, and immortality, eternal life : But un^ 
 to them that are contentious, and do not obey 
 the truth, but obey unrighteoufnefs^ indigna- 
 tion and wrath, Rom. ii. 6, 7, 8. Even 
 fince the apollacy, by the grace of God, life 
 as well as death is fet before us, and we are 
 allowed our choice. We may either after 
 our hardnefs and impenitent hearts, treajure 
 up unto ourfelves wrath againfi the day of 
 wrath 3 or we may lay up treafure in hea- 
 ven ', lay up in /lore for ourfelves a good 
 foundation, or fecurity for the time to come, 
 that we may lay hold of eternal life. This 
 is all our fowing time j and wkatfoever a man 
 foweth, that Jhall he alfb reap. He that 
 foweth to his flejh, fiall of his fejjj reap cor^ 
 ruption ; but he that foweth to the jpirit, 
 jhall of the fpirit reap life everlajling, GaL 
 vi. 7, 8. 
 
 3. We are often determined in the affairs 
 of this life by the hope and fear of things to 
 come, where we have far lefs certainty. All 
 our purfuits, and I may fay moil of our ac- 
 tions, are for the fake of fomething future, 
 and not yet in iight ; either to prevent fome 
 evil feared, or to obtain fome good deiired, 
 which are both futurities. In the beginning 
 of life people apply themfelves to become 
 mafters of fome of the learned profeflions, 
 or of fome trade or bulinefs, in hope of a 
 livelihood or of ferviceablenefs'when they ar- 
 rive 
 
Serm. i. to the Body, jg 
 
 rive at maturity : but they are not fure they 
 fhall ever live to be mafters of bufinefs them- 
 felves. Thofe who are entered upon the world, 
 purfue their feveral bufinefTes in expectation 
 that they will anfwer their end j but they are 
 not certain of fuccefs in the mofl prudent 
 fleps they can take. In the affairs of our fouls 
 we adt upon a future profped: , but divine pro- 
 mife afcertains us of fuccefs in the way of the 
 Gofpel. That the benefit is future, is no rea- 
 fon therefore to abate our zeal in profecuting 
 it 5 that is the cafe in our aims for this world: 
 And we have the advantage of a better hope 
 in our aims for another. 
 
 4. It is a plain rule of wifdom, that we 
 fhould decline a prefent pleafure for one equal 
 to it of longer continuance ; or that we fliould 
 fubmit to a prefent inconvenience, to prevent 
 one more lafting, or to obtain a more lafting 
 good. We juftly efleem it wifdom to ad: in 
 this manner, tho' there fhould be no difference 
 in the things themfelves, but only in the con- 
 tinuance. Would a man be wife in refufmg 
 to go thro' a fhort courfe of phyfic, in an ill 
 condition of body, upon a fair profped: of a 
 regular ftate of health after it ? Or in ne- 
 gleding to give a fmall fum of money in hand, 
 upon fecurity of enjoying a good inheritance 
 in a little time ? 
 
 Now the mofl lafling things below, bear 
 no tolerable proportion to the future flate. 
 There is no room for meafuring them with 
 eternity. A minute compared with our 
 
 whoje 
 
i6 Preference of the 'Soul VoL 11." 
 
 whole lives, or even with the whole duration 
 of the world, is no difproportion in compa- 
 rifon of that between time and eternity. We 
 lofe all our thoughts, and flretch beyond the 
 power of numbers, in that one word, Eter- 
 nity : For go as far on as you can, add mil- 
 lions of years to millions, and yet you are 
 never the nearer to an end ; an unfathom- 
 able depth is ftill behind. N( v/ the flate of 
 all men at death is fixed for ever. Can we 
 think of this, and find any pretence to prefer 
 prefent things to future ? Shall we prefer a 
 minute's fatisfad:ion, to lofe an eternity of joys, 
 or to fink into an eternity of woe ? Shall we 
 refufe the light ajflt^lions^ which providence 
 may call us to bear in the way of our duty, 
 'which are but j or a moment^ when they ivork 
 out for us a Jar more exceedifig and eternal 
 weight of glory. 
 
 5. Whatever is temporal, for that very rea- 
 fon is incapable of giving full fatisfa(ftion. It 
 is a great abatement of the pleafure of any 
 enjoyment, to think that it may be loii. In 
 truth the more pleafant it is, fo much' the 
 more afiliding will be the thought of parting. 
 Heaven itfelf would not fatisfy the poflefTors, 
 if they had the profpect of an end. This arifes 
 from the natural principle of felf-love, which 
 neceflitates our wifhing for the continuance 
 of that which is agreeable. When we are all 
 therefore upon an enquiry after happinefs, we 
 may difcern at firft, that earth fays, it is not 
 
Serm. i. to the Body, \y 
 
 in me ; for every thing here is perifhing, raid 
 muft foon be at a period. 
 
 '6. The eternal continuance of happlnefs is 
 one of the mofl fatisfying charaders of it 3 
 and the eternity of mifcry the mofl bitter in- 
 gredient in it. As it is impoffible to be per- 
 fed:Iy happy with the profpecl of an end be- 
 fore one; fo this one conflderation would 
 magnify inferior delights, to think that we 
 ifhould never be deprived of them : xA.nd light 
 afflictions, the aking of a tooth or finger, 
 with eternity written upon them, would be 
 an infupportable burden. What fliail we 
 think then of perfed: happinefs and compleat 
 mifery, both of the highefl kind, and both 
 eternal ? If we v/ere not acquainted with the 
 excellent nature of the heavenly joys ; yet as 
 long as we are told of this qualification of 
 them, that they never end, we might be fure 
 that happinefs is to be found there or no where. 
 But when we are fully afiured, how great the 
 happinefs is, and that it is of everlalting du- 
 ration, it mufl be the mofl unreafonable thing 
 of all otheis to prefer any prefent good be- 
 fore it. 
 
 With what force and evidence then fliouli 
 that queflion come upon all our confciences, 
 What is a man profit ed^ if he Jhoiild gain the 
 whole 'world, and lofe his o'w?ifoul? or li-hat 
 JJoall a man give in exchange for his foul ? 
 Mat. xvi. 26. 
 
 A third general head yet remains to bo 
 conlidered. 
 
■I 8 Treference of the Soul Vol. II, 
 
 III. Labour and diligence are indifpenfibly 
 neceflary, in order to the fecuring of our beft 
 intereils. Faint defires and tranlient refolu- 
 tions will not be fufficient in this cafe, but 
 we muft labour for the meat that endureth to 
 everlaiting life, ^he foul of the Jluggard de-f 
 Jireth^ and hath not. 
 
 Here I iTiall fliew wherein our labour is 
 to be exercifed, and then the neceffity of 
 it. 
 
 Firjl^ Wherein labour for our fouls is to 
 be exercifed. 
 
 I. In the diligent ufe of all appointed 
 means of life. Some pains are needful even 
 to keep up a ftated attendance on them j to 
 fall in with every proper opportunity for read- 
 ing and hearing, for m.editation and prayer, 
 and communicating at the Lord's-table. Some, 
 by reafon of the ftraitnefs of their worldly 
 circumftances, are obliged to a clofer atten-r 
 tion to their fecular buiinefs for a livelihood, 
 than others are ; and therefore they may be 
 neceffitated to redeem fome time from their 
 lleep or their recreations for the more imme- 
 diate fervice oi God, and care of their fouls. 
 Others may live at a greater diflance from 
 publick worfhip, and fo be obliged to fome 
 bodily fatigue to attend upon it : In their 
 heart fhould be the ivays of tbem^ who paf~ 
 Jing thrd the valley of Eaca, made it a welly 
 Pfal. Ixxxiv. 5, 6. This is a defcription of 
 fucji, vy^ho living remote frorn Jerufalem, yet 
 
 out 
 
Scrm. I. to the Body. lo 
 
 out of love to the temple- worfliip, and in 
 obedience to God, who enjoined aii the males 
 to come up to it at certain times, pafTed cliear- 
 fully thro' the dry and defert valley of Baca, 
 as if it had been plentifully furnifhed v^^ith 
 wells for their refrefhment by the way. Hap- 
 py they, who fo love the habitation of God's 
 lioufe, or his publick ordinances, as to be 
 content to pafs thro' fome difficulties, rather 
 than omit an attendance on them. 
 
 But much more labour and pains are need- 
 ful with our own hearts in religious duties, to 
 iix our attention, excite proper affections, and 
 exercife that humility and reverence, that fe- 
 rioufnefs and fervency, without which the out- 
 ward performance wall be of little fervice to 
 our fouls. A carelefs temper of mind in our 
 ufe of appointed means is moft fuitable to 
 God, and renders them ufelefs to our beft 
 interefts. But good men are fenfible, that it 
 is no eafy matter to fecure their thoughts 
 from w^andering, to raife pious and devout af- 
 fea:ions, or to keep them up, to exercife faith, 
 or love, or felf-abafement, or any other grace 
 iuitable to the work in which they are enga- 
 ged. They find by experience no fmall occa- 
 fion for care and conflid, for pains and ap- 
 plication, both before and in holy duties, to 
 perform them to advantage. And certainly, 
 if we confider them as the means of our fal- 
 vation, we Ihall not think thofe pains uiine-. 
 ceffary, without which they cannot be fpiri^ 
 C 2 tual 
 
20 Preference of the Soul Vol. IL 
 
 tual facrificcs, either acceptable to God, or 
 profitable to ourfelves, 
 
 2. In Qppoling the enemies and difficulties 
 which are in our way. As we mufi: enter up- 
 on religion with a profped: of difficulties, and 
 a refolution to adhere to God in defiance of 
 all 5 fo we cannot maintain our ground, and 
 acquit ourfelves like Chriftians, without la- 
 bour and diligence ; to refift the Devil in all 
 his known affaults, to overcome the world in 
 its infnaring influence, and to rnortify the ir- 
 regular inclinations of our own hearts. Be- 
 fide that we may be called to fufferings for 
 righteoufnefs fake, which will occafion no 
 fmall con Aid: between nature and grace, not- 
 withfianding all to rim ivith patience the race 
 that is Jet before us. 
 
 3. In making continued advances toward 
 the perfed: day. ^he path of the jvfi jhineth 
 more and more unto that day, Prov. iv. 18. 
 He who hath his heart really fixed upon 
 heaven, never thinks himfelf fufficiently mete 
 for it, but ftill endeavours a progrefs. Now 
 this calls for conftant application and diligence. 
 2 Pet. i. 5. Giving all diligence^ add to your 
 faith virtue^ &c. We mull ilill continue tq 
 ' cleanfe ourfelves from all flthinefs both of fefjj 
 and fpirity and to perfB holinefs in the fear 
 of God. As a man of letters, whq has a 
 true relifh for learning, never thinks he 
 
 . has learning enough j fo a Chrifiiian, in his 
 Jabours for everlalting life, is never fatisfied 
 
 with 
 
Serm-. i, to the Body. 2 r 
 
 with prefent attainments, bat would abound 
 more and more. You have a noble inftance 
 of this, and of incclTant labour thereupon, 
 in Paul, Tho' he had attaiixd m.uch, yet he 
 forgot what was behind, and reached forth to 
 apprehend more j ilill preffing forward, and 
 bounding his defires and ambition by nothing 
 fliort of the refurreftion of the dead, Phil, 
 iii. 10, &€, We fhould copy after that pat- 
 tern. 
 
 Secondly, The necefiity of labour and pains, 
 as it plainly appears from the cafes wherein 
 it is to be exercifed j fo might be made evi- 
 dent in many other ways. I fhali only men- 
 tion two-. 
 
 1 . It might be concluded from the necef- 
 iity of labour to the fecuring of our prefent 
 interefts. What is there valuable in this world* 
 ordinarily to be obtained without pains ? And 
 can it be thought, that heaven, the greateil: 
 bleffing of all, fliould become cur portion at 
 unawares ? Muft we labour for the meat that 
 periflieth, and can we flatter ourfelves that 
 the meat which endures to everlafting life carl 
 be had without labour ? It is indeed an argu- 
 ment that prefent things have the afcendtnt 
 in our pradical judgm^ent, if we can allow 
 ourfelves in fuch a thought. 
 
 2 . We have the plainefl: declarations of God 
 
 in the prefent cafe. Strive to enter in at the 
 
 fir ait gate -, for many will fcek to ejiter in, and 
 
 jhall not be able, Luke xiii. 24. Work out 
 
 your own fahatiQn unth fear and tremblmg, 
 
 C 3 PhiL 
 
22 Preference of the Soul . Vol. II. 
 
 Phil. ii. 12. The proiTiife is made only to 
 him that overcometh ; which cannot be done 
 without pains and labour, while there is a De- 
 vil to aflault, corrupt hearts to oppofe Our bet- 
 ter inclinations, and many difficulties to be en- 
 countered. The condud; of thofe who are 
 heirs of the heavenly country, is defcribed in 
 Scripture by the moft indefatigable pains that 
 are laid out about any thing in the world j by 
 the inceffant labour of the hufbandman, the 
 continual progrefs of a traveller, the painful 
 exercifes of a foldier, the diligent application 
 of a merchant, the toil of a race. Thus good 
 men in all ages have found their way to glory ; 
 though the farther progrefs they made, and the 
 clearer views they had of the prize before 
 them, fo much the more eafy and pleafant 
 they accounted their work to be. 
 
 And now be perfuaded to bring all this 
 home to your confciences by a perfonal appli- 
 cation. 
 
 I. Seriouily examine Vv'hether the care of 
 your fouls or of your bodies has had the pre- 
 ference with you to this day. I mean not, 
 whether you have never had convi(3:ions that 
 your fouis deferve the preference, nor whe- 
 ther you are not ready to acknowledge this in 
 difcourfe j but v/hich in fad: you have pradi- 
 cally fet the m.ain value upon? V/ hat things 
 are you moil afl-aid of? Thofe which are detri- 
 mental to your bodies, or to your fouls ? /. e. 
 in other words, which do youmoft fear, fin or 
 fuifering ? On the other hand, which gives you 
 
 moft 
 
Serm. i. to the Bod)\ 23 
 
 moil: pleafure ? That your bodies profper and 
 are in health, that your eftates incieale, that 
 your families flouriili, that you have fuccefs in 
 your bufinefs? or that you can have reafon to 
 hope, that your fouls p?'ofper, that the divine 
 life improves in them, that you gain fome 
 advance in the mortification of irregular appe- 
 tites and paffions, that holy ordinances are 
 more pleafmt and profitable to you ? Efpeci- 
 ally, how do you behave upon a competition 
 between the interefls of both? Which irhsrefl 
 are you determined to maintain and abide by, 
 when you find you muft quit the one fjr the 
 fake of the other? Put fjch queillons as ^htt^Q 
 to yourfelves, and allow confcicnce to make a 
 faithful report. 
 
 2. If the interefls of your fouls have hitherto 
 
 been ihamefully negleded, allow me co ex-* 
 
 poilulate with you in the appofite words of the 
 
 prophet, Ifa, Iv, Wlxrep^re doye f'pend rnoiay 
 
 for that "which is not bread? r^77d your labour 
 
 for that which fat isficth not f 
 
 Why do you mainly purfue tha '- hich you 
 know cannot fatisfy, when you may obtain an 
 infinitely greater good ? If the meat ih:it pe^ 
 ri/heth was the bell: you had in view,' there 
 might be fome pretence to fay, !et us eat and 
 drinh^ for to-jnorrow ive die^ and we have no 
 views beyond that : but when we may inhe- 
 rit fubftance, fliall we adt with indiiierence for 
 tliat, and employ all our pains for chat which 
 hath vanity written upon it by the word of 
 C 4 ' God, 
 
24 Preference of the Soul Vol. II. 
 
 God, by the teftimony of the wifeft men, 
 and by our own frequent experience ? 
 
 Why Ihould you fpend more for prefect 
 good, than it is worth ? Should you throw 
 away your immortal fouls for it, when no- 
 thing can be given in exchange for your 
 fouls ? 
 
 V/hy {hould you make fo difadvantageous 
 a bargain, after frequent warnings given you 
 of it by a compafTionate Saviour, and thofe 
 who fpeak in his name ? after many difap- 
 pointments in your own moft raifed expedta- 
 •tions from, the things of time ? 
 
 Why fhould you employ your excellent ta- 
 lents fo ill, when they are plainly given you 
 for a better ufe ? The fpirit of a beafl would 
 have been fufficient for the employment and 
 happinefs of a beafl : But when youf- Maker 
 has given you a capacity of looking forward to 
 immortality, of judging between the value of 
 things prefent and future, of chuling and pro- 
 fecuting your beft interefts ; when you have 
 fuch noble powers, you muft account not only 
 to yourfelves, but to your Maker alfo, for 
 your ufage of your fouls, of yourfelves. And 
 certainly you can give no good account either 
 to God or yourfelves, for negled:ing the one 
 thing needful. And once more. 
 
 Why ihould you negled your fouls for the 
 fake of your bodies, when in the ordinary flate 
 of things you may comfortably mind both ? 
 When a regular care of your fouls will admit 
 
 of 
 
Serm. L io the Body* 2^ 
 
 of all reafonable concern for your outward 
 welfare too ; and will give you a better fecurity 
 than you can have any other way, for all 
 that is needful and good for you in this life ? 
 Seek ye firfi the kingdom of God, and his righ- 
 teoufnefs j and all thefe things J}:all be added to 
 yoUy Matth. vi. 33. And by fecuring the fu- 
 ture happinefs of your fouls, you provide for 
 the everlafting glory and felicity of your bo- 
 dies too in the morning of the refurredtion. 
 Therefore, 
 
 3. Be perfuaded to make everlafting life 
 your governing aim through the prefent life, 
 and not only a concern on the bye. When 
 Chrill is come into the world to feek and fave 
 loft fouls J when your time below is principally 
 given you to mind their intereft ; when the 
 many dangers attending them require yourear- 
 neft application to prevent their ruin j be in 
 earnefl here, wherever elfe you allow your- 
 felves to trifle. I may happily add for your en- 
 couragement in this cafe, what you cannot be 
 aflured of in the moft diligent and prudent 
 labours for the meat that perilheth 5 that you 
 fhall not fail of fuccefs. Therefore^ my beloved 
 brethren, be ye Jiedfajl, unmoveable, alvays 
 abounding in the work of the Lord; forafmch 
 as ye know that your labour is not i?i vain in 
 the Lord^ i Cor. xv. 58. 
 
 jSER- 
 
( 26 ) 
 
 SERMON IL 
 
 Chriftian Humility. 
 
 Col. iii. 1 2 . middle of the verfe. 
 — — Jiiimblenefs of mind. 
 
 The whole verfe runs thus, 
 
 Fut on therefore as the ele6f of God, holy and 
 beloved, bowels of mercies, kindnefs, hum- 
 blenefs of mind, meeknefs, long-juffering, 
 
 THE fir ft inftance of being wife for our- 
 felves, is to put the principal value 
 upon that part of ourfelves which is 
 mofl noble and durable, our fouls 5 and to ufe 
 our main diligence for fecuring their welfare. 
 It is another branch of wifdom,to make a right 
 eftimate of ourfelves, compared with other be- 
 ings, either above us. or of the fame order with 
 ourfelves. Chriftian humility is the very tem- 
 per to which fuch a thought will lead us. And 
 that is to be our prefent fubjed. 
 
 St. 
 
Serm. ii. ChHJlian Humility. 27 
 
 St. Paul in the gth and i oth verfes of this 
 chapter, exprefles his charitable hope of the 
 Colojjians, that they had put off' the old man 
 with his deeds ; and had put on the new man^ 
 which is renewed in knowledge^ after the image 
 of him that created him: and hereupon, in the 
 text and fome following verfes, enumerates 
 feveral particular excellencies, v/hich are parts 
 of the new man j and therefore he exhorts 
 thefe Coloffians to put them on. 
 
 If any fliould fay, lince the apoflle had al- 
 ready fuppofed that they had put them on, 
 why does he yet exhort them to do fo 5 efpe- 
 cially why does he -therefore exhort them to 
 it ? The anfwer is plain. His charitable hope 
 was founded upon their avowed profellion of 
 chriflianity, which was in other words a pro-^ 
 feffion to have put on the new man : he 
 therefore juftly exhorts them to fhew that this 
 their profeffion was fmcere and genuine, and 
 his hope concerning them well founded, by 
 all the a6lual and proper expreffions of a re- 
 newed difpoHtion. Or, fuppofing them to 
 have been undoubtedly renewed already, yet 
 there would be room for improvement and 
 advance in every part of the chriftian temper; 
 and therefore they (hould ftill put on the new 
 man more and more,daily grow in the flren^th, 
 and activity, and juft expreffions of every ho- 
 ly difpolition. Among thefe, humb'.enefs rf 
 mind, our prefent fubje<5t, is reckoned up for 
 one. 
 
 My 
 
28 Chrifiian Humility, Vol. \\, 
 
 My bufinefs fhall be, T. To explain the 
 nature of this holy temper. And, II. To 
 fhew the fpecial obligations \vhich lie upon lis 
 as Chriflians to cultivate it. 
 
 1. i would explain the nature of this tem- 
 per, or fheW wherein true humility of mind 
 confifts. 
 
 The word rctiriivoppocrjvYi, which is here and 
 in feveral other places of the New Teftament 
 ufed to exprefs this chriftian virtue, lignifies 
 in general a low apprehenfwn or eftecm : and 
 from the fcope of the places, tho* the word 
 does hot directly exprefs fo much, it mufl 
 mean a low apprehenlion or efteem of our- 
 fehes. I think the apoflle's exhortation in 
 Rom. xii. 3. is a natural paraphrafe upon that 
 in the text ; I J^y, i'^^'o' the grace given ufito 
 me, to every ma?i that is amo?ig pii, not to 
 think of htmfef mere highly than he ought 
 to think ; but to think fob erly . It flands di- 
 rectly oppofed to pride and arrogance. Ge- 
 nerally the word is ufed in Scripture in a good 
 fenfe ; but twice in one chapter of this epiflle 
 in a bad one, Co/, ii. 18, 23. for a bafe and 
 unworthy fubjedtion of mind -, which fhews, 
 that there is occafion to guard again ft mi*^ 
 fakes in this matter, as well as to illufirate 
 the excellent temper deiigned to be exprelTed 
 by it. 
 
 It is farther to be obferved, that the W'ord 
 kads us to coniider it principally as a dif- 
 
 pofifion 
 
Serm. ii. Chrijlian Humility. 2q 
 
 pofition of mind ; fuitable to the fcheme I 
 am upon. There may be a feeming humi- 
 lity of outward expreifion and behaviour, 
 which covers a very proud heart. But Chri- 
 ftians are called to put on humblencfs of mind^ 
 and not only a humble demeanor j tho' hu* 
 mility in the heart will certainly produce th^ 
 proper fruits in the behaviour. 
 
 ^ The adings of this temper will he befl 
 difcerned in a relative view, as we enter- 
 tain a humble opinion of ourfelves, com- 
 pared either with God or with our fel- 
 low creatures. And the defcription of it, 
 as well as the dillinguiihing of it froni 
 what is unworthy and unbecoming, may, I 
 think, naturally fall under the foUow^ing par- 
 ticulars. 
 
 I. A humble apprehenfion of our own 
 knowledge. Kn&zv ledge, St. Paul obferves, 
 piffetb up', is very apt to do io, i C:f\ 
 viii. I. There is nothing which men are 
 more ready to be proud of, and to think bet- 
 ter of themfelves in beyond defert. Many 
 would fooper bear a reflection upon their 
 moral charader, than upon their underhand- 
 ings. One would think the ferpent was early 
 fenfible, that this was man's weak fide, when 
 he made ufe of that artifice to feduce our 
 firil parents, to aiTure them, that if they would 
 but follow his counfel, fbey Jhould be as 
 Gods, knowing good and evil. Gen. iii. 5. and 
 we may remember what an unhallowed flame 
 this kindled in their inclination. And tho* 
 
 they 
 
30 Chriftiafi Humility. Vol. II. 
 
 they foon had fad evidence of the falfhood 
 and folly of the fuggeftion ; yet notv/ith- 
 fianding fo clear a confutation, there is no 
 part of original fin, which they feem to have 
 derived more univerfally and more ftrongly 
 to their poflerity, than a proud furmife that 
 they have gained what the Devil then pro- 
 mifed. No branch of pride hath more need 
 of a cure, tho' indeed none hath lefs to fup- 
 port it, than conceit of our own knowledge. 
 Vai?2 man would be wife, and would be efteemed 
 wife, though he be bom like the wild afs's 
 colt. Job xi. 12. Now the beginning of 
 humility, and indeed of true wifdom, lies 
 in moderating our conceit of our own 
 fufficiency this way. And fo it will in- 
 clude, 
 
 ( I.) A (tWiQ of the natural imperfedion of 
 our faculties. There is indeed a dignity in 
 our natures in comparifon of the lower crea- 
 tion, as God hath made us intelligent beings ; 
 but we fliould ever remember, that the facul- 
 ties he has given us are but finite and limitted 
 at the beft ; and that many things are above 
 them, which they cannot grafp, things too 
 ivonderful for us, which we know not, Job 
 xlii. 3. We find it fo even in natural things ; 
 the wifefl and the greatefl men will readily 
 own themfelves to be pofed in feveral of 
 thefe : and much more may it be expelled 
 to be fo in things fupernatural ; efpecially in 
 what belongs to the great God, his nature,and 
 purpofes, and the myfleries of his .providence. 
 
 Canfi 
 
Serm. ii. Chrijlian Humility. 3 1 
 
 Canji thou by fearching find cut God ? canjl 
 thou find out the Almighty unto perfeBion ? 
 Job xi. 7. 
 
 Now a juft fenfe of this imperfediion of 
 our own capacities, will difpofe us abfolutely 
 to credit God's teftimony, as far as he has 
 been pleafed to give it, and we can difccrn 
 his mind, whatever difficulties may attend 
 that revelation, as to the manner of things 
 difcovered by it, beyond our capacity to folve. 
 God's word alone will be a fufficient reafon 
 of faith to a humble mind. And on the 
 other hand, it would teach us not to pretend 
 to be wife above what is written in matters 
 of pure revelation 5 not to venture to form 
 fchemes of our own, to account how fuch 
 things are, where none are delivered in God's 
 word ; at leafl not to be pofitive and dog- 
 matical in them : but in the deep things of 
 God, to fatisfy ourfelves to underftand fo 
 much of them as God hath revealed by his 
 Spirit in his word ; becaufe fuch things of God 
 knoweth no man, but the Spirit of God, any 
 farther than he has been pleafed to make them 
 known, i Cor, ii. 10, 11. • 
 
 (2.) An apprehenlion of our own fallibility, 
 and liablenefs to miAake, even where we may 
 think we judge right. When we confider 
 the power of prejudice, or readinefs to make 
 rafli and hafly judgments, the plaulible colours 
 which may be put upon error, the indifpoH- 
 tion of our minds in our fallen ftate for the ad- 
 miffion of divine truths ; when we coniider 
 
 thefc 
 
32 Chrijllan Humility. Vol.11. 
 
 thefe things, we have reafon in mofl judgments 
 we form, to carry this cautionary thoughtalong 
 "vvith us, that it is poffible he may be miftaken. 
 Who is there among us who is not confcious 
 to himfelf that he hath adually been miflaken 
 in many former judgments he hath made of 
 things, eveninfome wherein once he was very 
 pofitive ? And certainly this is a good reafon, 
 why we fhould carry the thought of our fal- 
 libility about with us in our future time. Thofe 
 indeed who have made the deepeft fearches, 
 and the mofl impartial enquiries in every age, 
 have difcovered moft miflakes in themfelves ; 
 and therefore have juftiy entertained the mofl 
 lively fenfe of the poiiibiiity of their being 
 ftill miflaken in many things. 
 
 Now humility in this view would teach 
 us, 
 
 Not indeed upon that account to furrender 
 ourfelves to the abfolute condudl and govern- 
 ment of other men, who are fallible as well 
 as we. To this the church of Rome would 
 lead us, but on pretence of infaUibility to reft 
 ourfelves upon ; though they neither are 
 agreed among themfelves where to place it, 
 j'lor give us any proof from Scripture or their 
 ovm condud, that fuch a glorious gift is lodg- 
 ed with them. If any others would lead us 
 to fuch an implicit faith in their dictates, 
 while they difclaim infallibility, their claim is 
 ffiU more abfurd. If our judgments be not fo 
 good, or our capacities not fo enlarged, as our 
 neighbours 5 yet we are obliged to make the 
 
 heft 
 
3erm.,-ii. Chfijiian Hiunility, 33 
 
 beft of them) and to judge for ourfelves/ 
 Chrifl blames the body of the Jewijh people 
 for «o/ judging of tbcmjches luhut ivds rights 
 Luke xii. ^'j. We muft anfwer for ourfelves 
 to God in the great day ; and therefore it can 
 neither be a laudable nor a {^LiQ humility, to 
 take our religion from the didates of anv faU 
 iible man or aumber of men. 
 
 But a juft apprchenlion of our own liable- 
 •nefs to millake, flioiild induce us in all our 
 fearches after diyine truth to be very delirous 
 of divine illumination and guidance ; that 
 God by his Spirit of truth would /X'^-u:; us his 
 wr.ySj teach us his paths^ and lead us in his 
 truths Pfal. XXV. 4, y It fliould keep us ever 
 open to farther light, willing to learn ; we 
 fliould never behave, as if we had made our lail 
 underjftand.ing, but be willing on any proper 
 occalion to review 6urfeutiments,andto allow 
 a cool and unprejudiced conlideration of what 
 may be faid againft them. And though we 
 Ihould not fee reafon to change our own 
 thoughts uponfuch inquiries, but be more con- 
 firmed in them •,- yet we Ihould be tender in our 
 cenfures of others, whom v/e apprehend to be 
 mistaken, as long as they give credible evidence 
 in othea refpedis that they are confcientioui. 
 
 (3.) A moderate appreheniion of our own 
 attainments in knowledge, when we compare 
 them with the attainments of other men. 
 iEvery good man indeed judges himfelf to be 
 in the rightin every particular fentiment which" 
 k^ m-aintain$ j f©r if he was cunvinced that it 
 
 B wat 
 
34 Chrijlian Humility. Vol. IT. 
 
 was an error, he would give it up : And it 
 muft necelTary follow from hence, that he 
 cannot but think thofeof a contrary judgment 
 to be miftaken,as long as he judges himfelfin 
 the right . Is he therefore to be puffed up above 
 others? No, by no means. But it is a be- 
 coming humility in moft cafes, even where we 
 think ourfelves in the right, yet to believe it 
 poffible however that thofe who differ from 
 us 772iiy be in the right ; and therefore to be 
 willing to hear what they have to offer 
 for their judgment. If we judge our know- 
 ledge fuperior to others with whom we com- 
 pare ourfelves ; yet we fhould flill remember, 
 that in this life ive all knoiv but 172 part ^ 1 Cor. 
 xiii. 9. If fome know lefs, others know more 
 than we : If we are better acquainted with 
 fome particulars, they may exceed- us in other 
 parts of knowledge. We may have made lefs 
 improvement in proportion to our greater ad- 
 vantages, than they have made of fewer oppor- 
 tunities : And efpecially that after all, we owe 
 it more to the providence of the grace of God 
 than to ourfelves, that we are diflinguifhed 
 from the moflflupidand ignorant in the world. 
 Humility therefore will keep us from defpifing 
 any, and incline us to learn all we can, even 
 from the meaneft : For it will poffefs us with 
 this truth, i Cor.vm. 2. If any inan tbinkthat 
 he knowth any thing, and, as the context 
 (hews the Apoflle to mean, becaufe of that 
 knowledge defpifeth others, be knoweth no- 
 thing yet as he ought to know. 
 
"Serm.iL Ckrifti an Humility, '^^ 
 
 (4.) A perfuafion of the fmall value of the 
 moft exalted knowledge, without a fuitable 
 pradlical influence. Knowledge even of di- 
 vine things, is of little valuable life but in fub- 
 •fervience to pradice. Jfye know thefe things, 
 happy are ye if ye do them, John xiii. y^ It 
 >vill not render us more acceptable to Cod, but 
 more inexcufable, and liable to be beaten with 
 manyjlripes, if we reil in the mpfl extenfive 
 knowledge, Luke xii, 47, 48. A man compa- 
 ratively of low attainments in knowledge, if 
 his heart is right with God, is truly acceptable ; 
 while a refolved fmner, though hcunderftood 
 all myfteries, will be eternally difowned by 
 him : And no wonder, lince exalted know- 
 ledge may leave a rhan of no better a temper 
 than a Devil. 
 
 2. Humble thoughts oi owr ovjh'gocdncfs^ 
 is another branch of humblenefs of mind. 
 Not that we are required to be infenfible of 
 any thing that is truly good and valuable in 
 us: But.chriftian humility includes 
 
 A fenfe of the iindefervihgnefs of pur own 
 goodnefs at the hands of God, even if it was 
 perfed. Whatever the pride of nature may 
 fuggeft, this is the lefTon which Chrift teaches 
 his difciplcs, Luke xvii. io„ IVhenye jhall 
 have done all thcfe things which are commanded 
 you, fay, we are unprrf table fervahts -, we 
 have done that which was our duty to do, and 
 no more. It could not properly deferv^ divine, 
 favour J how much lefs capable are we of merit 
 by any thing we do in our lapfed ftate .? 
 
 D 2 m 
 
3 6 Chrijlian Humility. Vol. II. 
 
 An apprehenfion of the great difparity there 
 is between the goodnefs of God, and the good- 
 nefs of any creature : From which our Sa- 
 viour teaches us to conclude, that none is goody 
 fave one^ that is, God, Luke xviii. 1 9. None 
 is originally, abfolutely, necellarily and un- 
 changeably good, but God only. Created 
 goodnefs is derived fror» God ; compared 
 with his, it is incompleat, and capable of ad- 
 dition -y and in its own nature it is change- 
 able, as we find the goodnefs of angels and of 
 innocent man was in fad:. 
 
 An affecting convi6lion of our own finful- 
 nef?, and of the quilt contracted bv it. Evan- 
 gclical humility implies afenfeof our loft and 
 miferable ftate by the apoftacy ; fo that we 
 camiot lay claim of ourfelves to the divine 
 mercy, and yet can have no hope without 
 mercy: That we are not only lefs than the leafl 
 of his mercies, but have forfeited them all, and 
 defervc ill, deferve wrath at his hands ; and 
 could not hope to iland,if he iliould mark ini- 
 quity : That from a lively fenfe of this, v/e 
 are heartily v/iiling to be beholden to the Gof- 
 pel-way of relief by the atonement and righ- 
 teoufncfs of the Lord Jcfus Chrift, and rely 
 upon that alone for our pardon and acceptance 
 with God, as confcious we have nothing in 
 ourfelves to rely upon. This is one principal 
 part of Gofpel humility, that we fee ourfelves 
 ^ck, and therefore to ?2eed the phyjician ; and 
 Jirmers^^N\\0 7ieed repentance^ Luke v. 31, 32. 
 That we hum^hly call to remembrance our 
 
 particular 
 
Serm. ii. Chrlftian Humility. 37 
 
 particular offences, and penitently confcfs 
 them before God, fuing for his pardoning 
 mercy in Chrifl, with the temper of the pub- 
 lican, Cci^ be merciftd to me ajinncr^ Luke 
 xviii. 13, And that from a fenfe of our defert 
 of wor fc, we chearfully fubmit to his prefent 
 correcSlions. We muft proudly forget our own 
 cafe, when we repine at his mild difcipline. 
 
 A fcnfe of the imperfedlion of our good- 
 pefs at the beft in this world, is another branch 
 of humility to which the Gofpel leads us. If 
 we arc recovered from the dominion of fin, 
 yet, without infuiferable pride, we fhall fee 
 reafon to confefsthat we fm daily, and come 
 fhort of the glory of God ; that we cannot 
 underftand all our errors, and need to be clean f- 
 ed from our fecrct faults, Pfal. xix. 12. that 
 no grace or holy difpofition is compleat in us, 
 but ever needs improvement, and is fubjedt 
 to interruption in its exercife and great decays. 
 
 An acknowledgment that we are principally 
 indebted to God for whatever is good in us, 
 is alfo to be comprehended. That we principally 
 owe to him the beginning of any good work in 
 iis; and mufl exped from himtheperfcvfting of 
 it, Pbil. i. 6. If we are better than others, wc 
 owe it to the grace of God, who hath made us 
 to differ, i Cor. iv. 7. Either we were as bad 
 as any, till we were ivajljed^ and jujlified, and 
 fanBfed in the name of the Lord JcfuSy a?id 
 by the Spirit of our God, i Cor. vi. i f . Or 
 we might have been as bad, was it not for the 
 rellraints of his providence or grace. In a 
 D 3 wor^ 
 
38 Chrijlian Hiimilify. Vol. IL 
 
 word, the humble foul, whatever goodnefs 
 he is confcious of, has this for the abiding and 
 thankful fenfe of his foul, By the grace of God 
 I am what 1 am^ i Cor. xv. 10. 
 
 And laftly, a modeft apprehenfion of our 
 own goodnefs, compared with that of other 
 rhen, rnufl enter into the chriftian temper. \ 
 fay not, that chriftian humility will oblige us to 
 condemn ourfelves as worfe than all others ; 
 though, as we know ourfelves beft, it is ordir 
 narily true, that we know more amifs in our- 
 felves, as to the number if not the kinds of finSj 
 than we can do in any other particular perfon. 
 But it will difpofe us to eftecm as well at leaft; 
 of other people's, goodnefs, as of our own, 
 as far as there are credible evidences of 
 it : In which fenfe the Apoftle exhorts, FhiL 
 ii. 3. In lowlinefs of mind, let each efieeni 
 others better than thenfehes. . We fhould 
 not adrnit uncharitable jealoulies and evil fur- 
 mifings ofthem, where we have no juft foun- 
 dation;, but think the beft of them that we can, 
 and obfsrve their excellencies as well as their 
 defeats : the excellencies in which they may 
 /hine above us, though flie fhould exceed them 
 in fome others. " .'Humiility will incline us to 
 make all charitable allowances for their failings 
 and defe(5ls, when we are confcious of fo many 
 of our own to cenfure them with gentle- 
 nefs, Rom. ii. i. to rcjiore them in the. 
 fpiritofmeekfiefs. Gal. vi. i. and not vaunt- 
 ingly to fay to any. Stand by thyfelf\ come 
 net near to mc^ for I am holier than thou^ 
 
 Ifk. 
 
Serm.il. Chrtfiian Humility. 39 
 
 Ifa. Ixv. 5. A lowly mind will confider even 
 the worft of men as fuch with whom we par- 
 take in the fame nature, the fame finful na- 
 ture ; who are bought with the fame price 
 as we; who have an offer of the fame fpiritual 
 and eternal bleffings ; and are at leaft capable, 
 by the fame grace which hath made us to differ 
 from them, of the fame everlafting happinefs. 
 
 3 . A humble fenfe of our dependance and 
 nioanti. 
 
 And here fir ft and principally, we are con- 
 cerned to have a humble fenfe of our depen- 
 dance on God, and our need of him. That in 
 the fphere of nature we cannot fubfift of our 
 felves, but live ^ and move ^ and have our beings, 
 in himyA^s xvii. 28. That our times are in his 
 hands, the time of our continuance in life, the 
 circumftances of our lot and condition, and all 
 the particular events that can any way concern 
 us. If he takes aivay our breath ive die, and 
 return to our duft , and cannot recal it for a 
 moment longer. Our underftandings and rea- 
 fonable powers continually depend on him. A 
 flight touch of the brain may foon raife out all 
 the traces of wdfdom and knowledge, and 
 change a wife man into a fool or a madman, 
 unlefs God proted: our powers in their regular 
 courfe. If he will fpeak peace, who can ipeak 
 trouble? And if he will exercife us with re- 
 bukes, we are never out of his reach, but he 
 can eafily n^ake a way to his anger. We 
 hold no comforts by any tenure but a plea- 
 fure. He has an unlimited, uncontroulable 
 D 4 power 
 
40 Cbnjfian Humility, Vol. IL 
 
 power over us, and an indifputable right to 
 do with us as feems irood in his li^ht. If our 
 fouls are under the pov*xr of thefe apprehen- 
 (ions, humility will teach us to live in daily 
 dependance on him for every thing we need ; 
 to expe(5l our fupplies from his favour and 
 bleffing, more than from the kindnefs of our 
 friends, or from the wifefl meafures we can 
 take ourfelves : to maintain a coiiftant thank- 
 fuhicfs for the bounties of providence ; not to 
 be much lifted up for the fake of any of thofe 
 lofeable comforts ; and to fupprefs every fret^ 
 ful and impatient murmur at any of the events 
 that befal us. 
 
 And in thefphere oigrace^ we fhould have 
 an equal fenfe of our conflant need of his 
 influences. That we need his mercy to par- 
 don our finSj and help our infirmities every 
 day. That we can perform no religious ex^ 
 crcife well, nor difcharge the duty of any 
 relation commendably, nor acquit ourfelves 
 honourably in any trial, npr make any ad-» 
 vances in the divine life, nor be bleffings in 
 ©ur generation, v/ithout the light and grace of 
 his good Spirit. That we need his quickening 
 inlluences to think a good thought, and to 
 bring it to maturity; his fupplies of light 
 and ftrength to overcome any temptation," tp 
 fucceed in any conflid:, or even to maintain 
 ihe ground we have already gained. To 
 live in the conftant lively fenfe of this, and 
 therefore not to truft in our own hearts or our 
 fceft endeavours, but in his grace and bleffing^ 
 
Serm.ii. Chrijlian HumiUfy, 4 1 
 
 is one eminent part of walking humbly iviib 
 pur God. 
 
 But then, fecondly, a hr.mble fenfe of our 
 fubordinate dependance upon eurfelhiv-crea^ 
 tures, and the need we have of them, is not 
 to be omitted in the defcriptlon of humility. 
 We ihould conlider, that by the law of our 
 creation, our condition is fo ordered, that wc 
 cannot comfortably fubfifl independent of our 
 fellow- creatures. Even thofe in the moil ad- 
 vanced and eafy circumflances of life, need 
 the affiftance of their inferiors j yea, the plenty 
 they enjoy could not enable them to be more 
 ;at eafe than the meaneft, if they had not the 
 benefit of their labours. 7/je king bimfelfis 
 JWved by the field , Eccl. v. 9. and is indebted 
 to the induftry and pains of thofe who cul- 
 tivate it : and the various conveniencies and 
 accommodations of life which fome enjoy- 
 above others, could not be attained with 
 all their wealth, if the diligence and fkill of 
 thofe much below them was wanting. Every 
 link in the chain of focieties contributes to the 
 good of the whole. In the body politick, as well 
 as in the natural body, and in the body of Chrift, 
 the eye cannot fay unto the hand, I have ii9 
 need of thee -, nor again ^ the head to the feet ^ I 
 
 have no need f you : But God hath tetii- 
 
 fered the body together, that there fiould be 
 no fcbifm in the body^ 1 Cor. xii. 21, 24. This 
 fhould make all fenfible of their dependant 
 flate, and of their interefl: in the fociety to 
 %vhich they beloag. Ai)d beiide this depen- 
 dance 
 
42 Chrijlian Humility. Vol. 11. 
 
 dance of the higheft on the loweft at all times j 
 it fhould be remembred farther, that in the 
 changeablenefs of human affairs, thofe who 
 are now in the mofV profperous eftate, know 
 not how foon they may need the ki?id offices, 
 the good'Will of thofe in the loweft condition 
 of life, Inftances of fuch an alteration con- 
 tinually occur, and therefore fhould abafe the 
 pride of thofe who may now be moil exalted. 
 This naturally leads us to 2i fourth branch of 
 humility. 
 
 4. A modeft apprehenfion of our own rank 
 zndjiation. 
 
 And, compared with the hlejfed God, we 
 cannot think too low of ourfelves. So the 
 nations are as a drop of a bucket y and are 
 counted as the fmallduji of the balance: be- 
 hold, he taketh up the ifles as a very little 
 thing, Ifa. xl, 15. All the relations in which 
 we ftand to him, befpeak the profoundefl fub- 
 miffion due from us : as we are his creatures, 
 his fubjedls, preferved by him every moment, 
 difpofed of at his pleafure, and fuch as mufl: 
 appear at his bar. The very relation of chil- 
 dren, which befpeaks the greatefl: friendfliip 
 on his partj and freedom on ours, yet obliges 
 to humility before him. All lead us highly 
 to magnify him, and to abafe ourfelves : fo 
 the very angels above behave. His conde- 
 fcenfion fhould be adored in every favour he 
 fhews, becaufe he humbleth himjef to behold 
 the things in heaven or upon earth. And 
 therefore die language of our hearts upon the 
 
 view 
 
Serm. II. ChriJUan Humility, 43^ 
 
 view of all his benefits, fhould be like Z)^- 
 'u//Sj Pfal. viii. 4. What is mariy that thou 
 art mindful of him ? and the Jon of man, that 
 thou 'viftejl Ijim ? Pfal. cxliv. 3 . Lord, what 
 is man, that thou takeji knowledge of him? 
 or the fin of man, that thou makefl account 
 of him "^ Or with yo^, chap. vii. 17. What 
 is man, that thou jhouldfi magnify him ? that 
 thou fioulde ft fit thine heart upon him? Hu- 
 mility will teach us neither to difpute the 
 precepts nor the providence of one who needs 
 not our confent to give hirn a right to rule 
 us, but has a natural authority over us, and 
 is neceifarily ^nd infinitely exalted above us. 
 ' Revelation alfo teaches us to confider our 
 felves as beneath many other ifivifible beings ^ 
 by the ftate of our creation : as made lower 
 than the angels, Pfal. viii. 5. A rank of crea- 
 tures behind them in the original capacity of 
 our natures, while even the higheft of them 
 is infinitely beneath the bleffed God. 
 
 And for our fellow- creatures of the human- 
 race, we fhould confider them all, as of the 
 fame nature with us, and therefore near akin; 
 God having made of one blood all nations of 
 men, tha: dwell on the face of the earthy 
 Adts xvii. 26. That any diftindtions made by 
 outward circumftances, are in the account of 
 God and in themfelves, really but little things : 
 that if the diftindtions made between us and 
 others, in the figure made in the world, were 
 ever fo important, the providence of God 
 has been r^uch more concerned than we, in 
 
 making 
 
44 Chrtjlian Humility. Vol. II. 
 
 making that difference : and that all diffe- 
 rences between men, beildes thofe of true 
 goodnefs, will entirely ceafe with the ftroke 
 of death. 
 
 In fuch a flate o? our cafe, humility will 
 difpofe to the chearful performance of the du- 
 ties of humanity to all men ; efteeming them 
 all as our brethren, bone of our bone, and 
 ilefh of our flefli. We fliall not put any 
 mighty value upon ourfelves, merely becaufe 
 we may enjoy a larger fliare than others of the 
 riches or honours of the world ; but reckon 
 the human nature, which they partake of along 
 with us, to fet us all more upon the level, than 
 the differences of outward rank can exalt one 
 in value above another ; and efteem goodnefs 
 to ennoble and recommend more than mere 
 greatnefs. But lince the providence of God, 
 cur common ruler, is principally concerned 
 in the differences made in mens outward 
 rank, a humble mind will not think much of 
 obferving the duties to others, whether above 
 or below him, which the word of God hath 
 annexed even to thofe providential differences 
 between their and his own lot. If they are 
 above him, he will chearfully render them their 
 dues, tribute to whom tribute is due, cujlom 
 to whom cufiom, fear to whom fear, hoiwur 
 to whom honour, Rom. xiii. 7. And on the 
 other hand, if he ffands in a fuperior rank, 
 will readily cojidefcend to men of low eflate, 
 chap. xii. 16. Be willing to do to them any 
 good offices in his pow^r, ^nd tp treat them 
 
 with 
 
Serm. II. Cbrijilan Humility, a^ 
 
 with modefty and courteoufnefs, without any 
 thing of fupercilious contempt. 
 
 Thefe things may fet in a competent light 
 the nature of the chriftian virtue of humihty. 
 It will be your wifdom to turn in upon your 
 felves by way of reflea:ion, and to enquire 
 how the temper of your own fpirits ftands in 
 this matter. We fhall fee in the next dif- 
 courfe the importance of the enquiry. 
 
 SER. 
 
(46) 
 
 SERMON III 
 
 Chriftian Humility. 
 
 Col. iii. 1 2, middle of the verfe. 
 Put on — Humblenefs of mind. 
 
 II. IT Am to fliew the fpecialobhgations which 
 
 I lie upon us as Chriftians, to cultivate a 
 
 ^ humble temper. 
 
 I. Humility is a grace of the firfl rank and 
 eminence in chriftianity. So that while it 
 feems to carry in the notion of it a leflening 
 of ourfelves, it exalts a man in the chriftian 
 charajfter above any thing elfe. This may ap- 
 pear feveral ways. 
 
 ( I .) It is mentioned in Scripture with pe- 
 culiar marks of diftindtion and honour. Un- 
 der the Old Teftament, when God would fum 
 up the things which are eminently good in 
 his account, this is marked for one, Mic, vi. 8. 
 
 He 
 
Serm. iii. Chrijiian Htimiliiy. \rj 
 
 He hath Jhewed thee, O man^ what is good : 
 afid what doth the Lord require of thee^ but 
 to dojujll)', and to love mercy ^ and to walk 
 humbly with thy God ? Pride is ftigmatized 
 as his peculiar abhorrence ; but humility ho- 
 noured with the fulleft teftimonies of his ap- 
 probation. Pride and arrogancy — do I hate ^ 
 laysWifdom, Prov.v\\\. 13. though the Lord 
 be high^ yet hath he refpeB unto the lowly ; but 
 the proud he knoweth afar off, Pfal. cxxxviii. 
 6. When the Son of God condefcended in 
 our nature tcf inftrudt mankind, he fet hu- 
 mility in the front of his beatitudes, and at 
 the head of his excellent fermon, Matt. v. 4. 
 Blejfed are the poor infpirit : as if it was the 
 firft leflbn in which he would have his dif- 
 ciples inflrud:ed. The importance of it, and 
 the rank it holds in our religion, is ftill more 
 emphatically defcribed by him in another 
 place, M<2//. xviii. 4. Whofoever JhaJ I humble 
 hi mf elf as this little child^ the fame is great eft 
 in the kingdom of heaven^ or in the Gofpel- 
 church, the chriflian difpenfation : As if 
 he had faid, he that excels in humility, 
 is the greatefl and the beft Chriftian. It 
 is a laudable ambition to afpire at this fore- 
 moft rank of honour among the difciples of 
 Chrift. 
 
 (2.) The mofl: diftlnguifhable promifes arc 
 made to it : fuch as mark it out for a temper 
 eminently in the w^ay of divine favouf. The 
 prayers of the humble are entituled-to a pe- 
 <?uliar regard, Pfal. ix. 12. He forge tteth 
 
 not 
 
4^ Chrljtian Humility. Vol. IIv 
 
 not ths cry of the bumble^ Pfal. x. 17. Lord^ 
 thou hojl heard the. defire cf the humble-, thou, 
 ivilt prepare their heart, thou lanlt caufe 
 thine ear to hear. They are encouraged to 
 cxped: the gracious prefence of .God abiding 
 with them, JJa. Ivii. 15. ^hus faith the high 
 iind lofty one that inhabiteth eternityy ivhofe 
 name is holy : I dwell i?z the high and holy 
 place 5 ivitb him alfo that is of a contrite 
 and huinhle fpirit^ to reviije the fpirit of 
 the humble, and to revive the^ heart of the 
 tontrite ones 2 fq does the dwine Majefly 
 condefcend ; as if he would iignify to us, 
 that in a fort with the humble he will Hiew 
 himfelf humble. Such are afllired of farther 
 meafures of grace, \Vhile God re/ijieth the 
 proud, he giveth grace to the humble, Jam:iv.6.' 
 J Pet. V. 5. The proud Ihall mifs of the aini 
 they have fo much at heart, fclf*exaltation ;' 
 but the humble are in the way to the trueft 
 glory, while they feem to fly from it; Matt. 
 xxxiii. 12. Whofoever f:all exalt himfelf, fl:all 
 be aba fed ', and he that fnill humble himfelf, 
 fall be exalted. He fliall be high in God's 
 cftimation. God is like to put the greateft ho-" 
 nour on fuch a one by the ufe he makes of 
 him, and even men are commonly more dif~ 
 pofed to refpedl him. 
 
 (3.) It is in its own nature a necefiary in- . 
 trodudion to the other graces and ducies of 
 chriftianity. This is not a religion calculated 
 Cor the proud, but the lowly. 
 
Strm. iii. . Ctriftian Humility » 49 
 
 Humility is neceflary to faithi Without this 
 we fhall not be in a difpofition to receive 
 every doc^trine of divine revelation as an un- 
 doubted truth upon thefole teftimony of God, 
 and to lilence our objecflions by that only au- 
 thority. Pride and felf-fufficiency was the 
 principal reafon why Chrijl crucified was c£ 
 old to the Jews a fiumbling^block^ and to the 
 Greeks foolijhnefs. 
 
 It is equally neceflary to obedience. A 
 proud unbroken heart fets up for itfelf, and at 
 leaft pradtically fays, JVho is Lord over me ? 
 It mufl therefore be firft humbled, before the 
 language of it vv^ill be, Lord^ what wilt thou 
 have me to do ? A6ls ix. 6. 
 
 Without this frame we fhall not value a Sa- 
 viour, fo as to receive him and make ufe of 
 him as he is offered in the Gofpel. We fliall 
 not be fond of being beholden to another for 
 our pardon and acceptance with God, till we 
 have an abafing fenfe of our own guilty and 
 miferable condition. The whole have 7ig need 
 of the phyfician^ but they that are fick^ Luke v. 
 3 1 . As long as men think that they are rich^ 
 <ind increafed with goods ^ and have need of no- 
 thing ', and know not that they are wretched^ 
 and miferable^ and poor, and blind, and naked ^ 
 they will pay little regard to Chrift's cou?ifel, 
 to buy of him gold tried in the fire, that they 
 may be rich ; and white raiment, that they may 
 be clothed. Rev. iii, 17, 18, This was the foun- 
 dation of the difference of behaviour between 
 the pharifee and the publican : ThiQ pharifee 
 
 E irujhd 
 
^0 Chrtjiian Humility', Vol. II, 
 
 trufted in himfelf that he was righteous^ and 
 defpifed others ; and fo came to God with an 
 arrogant felf-fufficiency : but the publican had 
 a lively fenfe of his own finfulnefs and unwor- 
 thinefs ; and therefore came in the mofl hum- 
 ble manner, and with the moft humble re- 
 queft, God be merciful to me a Jinner^ Luke 
 xviii. 9 — 13. 
 
 Without a humble fpirit we fhall not prize 
 the grace of the Holy Spirit, nor live in con- 
 ftant dependance on his aids ; unlefs we arc 
 fenfible of the deceitfulnefs and badnefs of our 
 own hearts, and of our own infufficiency for 
 that which is good. 
 
 Without humility we cannot perfevere in 
 our adherence to Chrift j but fhall be ready to 
 take offence when we are called out to trials 
 and exercifes. The proud mind, that is full of 
 itfelf, is not eafily content to bear reproaches 5 
 to be meanly thought of by others ; to be ex- 
 pofedto the trial of cruel mockings \ to facrifice 
 reputation, and honour, and eafe, and every 
 valuable outward comfort, to the pleafing of 
 God, and the fecuring of a good confcience. 
 But humility will go a great way to make all 
 thefe things fet light. That will form our fouls 
 to a placid refignation to the will of God, as 
 wifer and fitter to determine our lot than our- 
 felves. We fhall not brook fo ill the reflec- 
 tions of other people, when we have a juft 
 fenfe of much amifs in us. We fhall not 
 think much of any ill ufage we meet with by 
 the way, or think we have any reafon to com- 
 plain I 
 
Serm. iii. Chrijiian Humility, ^I 
 
 plain ; when we are confcious that we deferve 
 much worfe, that we are lefs than the leaft of 
 the mercies we enjoy j and efpeclally that the 
 heavenly reward, as it is unfpeakably great, fo 
 is altogether undeferved. And humble appre- 
 henfions of ourfelves compared with other 
 people, will go a great way toward filencing 
 complaints, when we coniider what others 
 have undergone, who were much more wife, 
 and holy, and ufeful than we. 
 
 Without this grace we fliall be indifpofed 
 to receive that affiftance from other men in the 
 way to heaven, which we might obtain. Thofe 
 who are wife in their own conceit, defpife the 
 admonitions of their pious parents and friends, 
 are impatient of reproof, are above minifterial 
 inftrudions; and for want of a modeft appre- 
 heniion of their own defecfts, fuppofe them- 
 felves too great proficients in knowledge to 
 learn, or in goodnefs to improve. 
 
 And laftly, without this lowly difpofition 
 we cannot poffibly perform that compafs of 
 duty to our fellow creatures, which makes (o 
 great a part of true chriftianity. A haughty 
 mind will ill comport with becoming oil things 
 to all meUy that we t?2ay gain fome ^ with 
 pleajing our -neighbour for his good to edijica-- 
 tion ; with bearing all things 3 with the for- 
 givenefs of injuries j with condefceniion to 
 the weaknefTes and humours of other men, 
 and to the meaneil offices, v/hen we can have 
 hope of doing them good thereby. 
 
 E 2 /^ 
 
52 ChriJIian Humility. Vol. II. 
 
 So evident is it, that humility is a grace of 
 the firft rank in chriftianity. 
 
 2. It is grace which adorns every other 
 virtue, and recommends religion to every be- 
 holder. If all the characters mentioned in 
 that rule of conducft, which the apoftle lays 
 down in Phil. iv. 8. can be faid to meet in 
 any one grace, it is in humility. Whatfoever 
 things are triie^ have a juft foundation in the 
 reafon of things, whatfoever thijigs are honeft^ 
 or honourable, whatfoever things are pure^ 
 whatfoever things are lovely^ whatfoever things 
 are of good report ; ij there be any virtue, and 
 if there be any praije^ think on thefe thi?igs. 
 Our light cannot more efFediually fliine be- 
 fore men, than by not afFeding to have it 
 fhine, that is by humility. Hence St. Peter 
 calls us to be cloathed with humility^ i Pet. 
 v. 5. And St. Pauf in the text, to put it 
 on as an ornament. It cafts a luftre even 
 upon attainments comparatively low -, while 
 pride eclipfes the beauty of great and diilin- 
 guifhing excellencies. It conciliates efieem 
 from all, even from the proud themfelves, 
 who value that in others which they care not 
 to pradlife in their own cafe. And therefore, 
 as we are concerned to adorn the doBrine of 
 God our Saviour^ and to take care that our good 
 be not evil-fpoke?i of; it concerns us to live in the 
 exercife of humility, without which ail the 
 train of chriftian graces befide would fuffer 
 in their amiablenefs, and their ufe for the glo- 
 ry of God. 
 
 ^- 3' 
 
Serm. iif. Chrijlian Humility. C3 
 
 3. Humility is eminently recommended to 
 us by the example of the author and iiniflicr 
 of our faith. There is hardly any one part of 
 the amiable charader of Chrift, of which the 
 Gofpel-hiftory gives us moreinftances, tlian of 
 his humblenefs of mind ; nor any, in which he 
 is more frequently and exprefly propofed to us 
 for a pattern. For inftance, 
 
 ( f .) His affumingthe human nature was the 
 highefl inftance of humiliation that ever was 
 or could be given. That the word, who was 
 in the begi?2niug with God, aftd was God^ 
 fhould confent to be made Jlefi. Thoup-h he 
 was no lower a pcrfon than God blejjfd for 
 e^sermore ;ya he vouclifafed to defcend fi'om 
 the habitation of his holinefs and glory, to lay 
 aiide in appearance his divine charader, and 
 all that vifible glory which had been ufed to 
 attend him in his manifeftations under the Old 
 Teftament 3 and was content to take upon 
 liim the nature, the flate, and the finlefs infir- 
 mities of mankind ; to be made of a woman , 
 made under the law. This was an inilance of 
 humility, of which none but himfelf was ca- 
 pable ; which'indeed is fo far above our dired: 
 imitation in the letter of it, that the manner 
 of it exceeds our comprehenfion. And yet it 
 is a very proper argument to inculcate upon us 
 humility in our meafurc, and with that viev/is 
 propofed to us by the apoflle, in Phil. ii. He 
 had among other things exhorted to lowlinefs 
 of mind, ver. 3. and adds, ver. 5. Let this 
 mtnd be in you, which was a'fo in Chrifi Je- 
 E 3 fus. 
 
54 Chiijlian Humility, Vol. II. 
 
 fus. How was fuch a temper fhewn by Chrifl: ? 
 it follows, Who being in the form of Gody 
 [being truly God, or, having been ufed to ap- 
 pear under the Old Teftament with a godlike 
 glory, which he would not have been fuffered 
 to do, had he not been true God] thought it 
 not robbery to be equal inith God ; but made 
 himfef of no refutation^ \emptied himfelf] or, 
 as the fame word is rendred, i Cor. ix. 15. 
 made 'void his glorying, as to the outward ma- 
 iiifeftation of his glory] and took upon him the 
 form of afervant^ and was made in the like- 
 nefs of men. Though he ivas rich, with the 
 riches of the godhead, yet for our Jakes, out 
 of his abundant grace to us, he became poor, 
 2 Cor. viii. 9. But how fliould the fame mind 
 be in us, which w^as thus exprefled by the eter- 
 nal Son of God ? We ihould never then think 
 much of any inftance of felf-abafement fuit- 
 able to our meafure, to which we can be cal- 
 led for ferving a valuable end 5 and be always 
 feniible, that it can never come up to this 
 amazing condefcenfion of the Son of God. 
 
 (2.) When he appeared in the world in the 
 human nature, he afFed:ed not worldly glory 
 and honour. He contented not himfelf mere- 
 ly to lay afide the glory of heayen, and his 
 glorious appearance by the Shechinah, and to 
 enter upon the condition of mortal man, 
 which at the befl: is unfpeakably low and mean 
 in comparifon of the divine glory j but he ap- 
 peared in the w^orld with many additional cir- 
 cumflances of meannefs. He defcended from 
 
Serm. ill Chrijlian Humility^ '5^ 
 
 a family which was then very obfcure, which 
 had loft the antient dignity and grandeur of his 
 father David. Mary his mother was a wo- 
 man in a low condition j capable of giving 
 the Lord of glory but very poor entertainment 
 at his coming into the world ; and therefore 
 at his birth fie ^wrapped him in fwadling 
 clothes^ and' laid him in a manger^ becaufe 
 there was then no room for them in the inn j 
 Luke ii. 7. There were no fervile attendants, 
 no fumptuous preparations made for his nati- 
 vity J but, as in his after-life, fo now he had 
 fcarce a place where to lay his head. The 
 fliepherds could never have divined without 
 the inftrudtion of an angel, that here, and in 
 this manner, was born a Saviour^ which was 
 Chriji the Lord^ ver. 8 — 1 1 . And the wife 
 men of the Eaft muft be under a divine con- 
 duct, to find the King of the Jews in fuch 
 a defpicable place. While he was growing up, 
 he lived with his reputed father, a carpenter ; 
 and thence was ikiled -the carpenter s fony Matt, 
 xiii. §^. When he entred upon his publick 
 miniftry, the generality of thofe whom he 
 chofe for his difciples and followers, were poor 
 filhermen, or men of a like condition. He 
 made no outward figure, and mainly fojourn- 
 ed in places of fmall note. He had no wealth, 
 or fecular honour j not fo much as a fettled ha- 
 bitation or certain provifion. He contemned 
 worldly honours, when they were offered 
 him i as when the people would have taken 
 him by force, and made him a king. He 
 
 E 4. chear- 
 
56 Chnjlian Humility, Vol. II. 
 
 chearfully underwent poverty and contempt 
 and ill ufage of various kinds, before he fub- 
 mitted to the laft ad; of his humiliation,, to b^ 
 obedient unto deaths even the death cfthe crofs. 
 
 Now furely all this was to recommend hu- 
 mility to us : to teach his difciples not to feek 
 high things for themfelves, nor to value them- 
 felves much upon a large f hare of worldly en- 
 joyments. If he had thought that outv/ard 
 fhew and grandeur would have ferved better 
 thofe ends, for which he came into the world; 
 he could eafily have fecured to himfelf all the 
 riches of the earth, and have appeared with a 
 pomp far fuperior to the miftaken apprehen- 
 fion pf the yeivs concerning their Meffiah. 
 But he rather chofe to teach his difciples hu- 
 mility, and felf-denial, and mortification, by his 
 own voluntary entrance upon the ilage of life, 
 and paffing over it to the end, in a low con- 
 dition. 
 
 (3.) As man, he v^-as a pattern of great 
 humility toward God. ' He fought not his 
 own glory ^ but the glory of him that fent him^ 
 John viii. 50. chap. vii. i'6. This was his pro- 
 feifed aim through hiscourfe on earth, and 
 confpicuous in the courfe of his words and ac- 
 tions. Hence as man, he difclaimed any pre- 
 tenfions to fuch knowledge as was above the 
 capacity of his human nature, or his attain-i 
 ment at that time, Mark xiii. 32. And when 
 one, v/ho took him for no more than a man, 
 feem'd to afcribe goodnefs to him in too ex-* 
 •^ted a fenfe for a creature j he expoftulates 
 
 with 
 
Serm. iii. Chrifiian Humility. cj 
 
 with him about it, and aflerts the perfedions 
 of Godhead to be fo peculiar, that even thofe 
 wherein creatures may bear the divine image, 
 do yet belong to God in fuch a manner as 
 they can belong to none eife : Why callcft thou 
 me good f there is none good but ojje, that is 
 God\ Mat. xix. 17. He afcribed the glory of 
 his works to his Father. He was entirely obe- 
 dient to his commands, for what he Ihould fay 
 and do in the minutefi: circumftances, and for 
 the hardefl fervices. He chearfully fubmitted 
 to his will in the feverefl fufferings; and 
 paid him all religious homage in adts of 
 worfliip. The remarkable inflances of this 
 have been produced in another difcourfe, 
 when h^ was reprefented as an example of 
 godlinefs. 
 
 (4.) He was a pattern of thegreateft humi- 
 lity to mankind. 
 
 He vv'as ready to condefcend to the meanefl 
 in order to their good. Moll of the miracles 
 he performed, were wrought upon thofe who 
 were of a low condition. When a man of 
 figure befought him to heal hisfervant,he was 
 as ready to do that kind office for him, as if it 
 had been the mafter himfelf, Mat. viii. 6, Gff . 
 He flood ftill in the way to regard the cry of a 
 poor beggar, as much as if he had been a man 
 of the greateO: confideration, when the mul- 
 titude would fain have filenced him, Mark x. 
 46, ^c. and efteemed it as his meat and 
 drink to maintain a converfation with the poor 
 woman of Sa?jjaria^ in order to her foul's 
 
 advantage, 
 
^•8 Clrlfiian Hmmiity, Vol. 11. 
 
 advantage, though bis dijcipks marvelled 
 that he talked 'with ker, John iv. 27. He 
 overlooked not even little children j but cal- 
 led his followers to learn good inllrudiionS 
 from them, and to be very tender of them : 
 
 Matth. xviii. i lo. In the next chapter 
 
 we find him taking them up in his arms and 
 bleffing them ; and vv^hen his diiciples rebuked 
 thofe who brought them to Chriil:, he would 
 have them fuffered to come to him; chap, xix. 
 J3,i4. 
 
 He was willing to ftoop to the meaneft offi- 
 ces for themeaneit perfons. He freely touched 
 a poor man, who was over-fpread with a leprofy, 
 in order to his cure, though it was naturally 
 ungrateful, and legally unclean, Mark i. 41, 
 And particularly recommends the greateft con- 
 defcenfions to his diiciples, by ufing an em- 
 blematick adtion for that purpofe, of wafliing 
 their feet, 'John xiii 5, &c. Thus he made it 
 evident in his whole condud:, that he came ?jot 
 to be minifired wito^ but to viinifter^ Mat. xx. 
 28. And yet, which was another inflance of 
 humility. 
 
 He was not above receiving and acknow- 
 ledging the refpecTt fhewn him by the meanefl:. 
 He accepted the charitable contributions of 
 fome good women, who ininifired unto him 
 of their fubjlanc^^ Luke viii. 3. He takes no- 
 tice of the honefl and well-meant Holannahs 
 paid him by children, Matt. xxi. 1 5. And the 
 more hearty mark of refpedt fliewn him by the 
 woman v/ho poured ointment on his head, as 
 
 he 
 
Serm. ill. Chrljlian Humility, ^^ 
 
 he fat at meat, he has put an everlafting mark 
 of honour upon, Matt. xxwi. 13. 
 
 Now how forcible an engagement fhould 
 this be to all who profefs a relation to him, to 
 imitate him in a virtue which made fo great a 
 part of the charader of their mafter ? To learn 
 o/bim, who was lowly of heart. Matt. xi. 29. 
 
 4. Humility is a grace which will go along 
 with us to heaven. The only inhabitants of 
 that world, who were ever Hfted up with pride, 
 have been long ago caft down from thence to 
 hell. The Seraphitm cover their feet in pre- 
 fence of the divine majefty, magnify him 
 with inceflant adorations, and abafe themfelves 
 continually before him, Ifa, vi. 2, 3. The re- 
 prefentations given us of the glorious company 
 above in the New-Teftament, befpeak the 
 fame lowlinefs of mind before God. J he 
 four and twenty [elders fall down before him 
 that fat on the thhne, and worfoip him that 
 liveth for ever and ever, and caji their 
 crowns before the throne ', Rev. iv. 10. And 
 to the. fame purpofe, chap.v, 10. And as a far- 
 ther defcription of the humility of their ado- 
 ration, they are faid to fall before the throne 
 on their faces, chap. vii. i i. and chap. xi. 16. 
 God in that world is all in all ; and every bleffed 
 fpirit there, up to the moft exalted celefliiaL 
 mind, maintains the fenfe of infinite diftance, 
 in the midfl: of the moft familiar and fatisfying 
 approaches i and receives the bounties of the 
 great Creator, crying, grace, grace. We 
 have a fpecimen of the humble temper attend- 
 ing 
 
6o Chrijlian Humility. Vol. 11. 
 
 ing faints to the judgment-day, in the repre- 
 fentation of it given by our Saviour, Matth. 
 XXV. When the judge will take notice of their 
 ad:s of charity, and put the moft kind and gra- 
 cious conftrudlion upon them that can be, as 
 done to himfelf in his members : they are re- 
 prefented as having fo low an opinion of their 
 goodnefs, that they can hardly think them- 
 felves to deferve the commendation. Lord, 
 when f aw we thee an hungered^ aiid fed thee .? 
 &c. While the finner is defcribed as carrying 
 his fond conceit to the bar, and hardly con- 
 vinced of the neglefts charged upon him by his 
 judge : When Jaw we thee an hungered^ &c. 
 and did not minijler unto thee f We may fay 
 indeed in commendation of hum.ility, beyond 
 many other graces, that it is greater and more 
 excellent than they, for the fame reafon that 
 love is preferred by the apoftle to faith and 
 hope, becaufe it never faileth, i Cor.xiii. 8, 13. 
 
 INFERENCES. 
 
 I. Thofe who are deftitute of this grace, 
 whatever profeffion they have made of chrifli- 
 anity, have in truth the rudiments of it yet to 
 learn. If they have been foaring upward to 
 heaven itfelf in the fublimeft fpcculations ; if 
 they have built up their hopes to the greateft 
 height upon other grounds, without laying 
 this at the foundation 3 they mull: be content 
 to come down again to learn this leffon, which 
 enters into the elements of Chrift's religion . A 
 
 proud 
 
Scrm. iii. Chrijlian Humility, 6 1 
 
 proud Chrijfian is a contradid:ory charadler ; 
 as much as it would be to fay, a wicked faint. 
 The whole Gofpel, in its precepts, its great 
 example, its glorious profpedls, tends to hum- 
 ble the pride of man : And therefore, whoever 
 will come after Chrift, muft in this refpedl dc" 
 ny himfdf. 
 
 2 . We fhould look principally to the temper 
 of our fpirits, to judge of our humility. We 
 may have the character of humble people with 
 men from a modeft outfide, and negligence of 
 garb, acondefcending carriage, lowly fpeechesj 
 while the God that fearches the heart, may fee 
 pride reigning there under thefe fair difguifes, 
 and that all fuch plauiible appearances are only 
 intended to gratify and fupport a haughty and 
 over-bearing difpofition. Humblenefs of mind 
 makes the chriftian temper 3 and the poor in 
 fpirit are the heirs of the promife. 
 
 3. No fingle branch of goodnefs deferves 
 more of our attention, in order to judge of the 
 improving or declining ftate of our fouls, than 
 this of humility. If we grow in knowledge, 
 and are puffed up along w4th it, we lofe more 
 in goodnefs, than we gain in profitable furni- 
 ture. If we improve in other excellencies, 
 but out-ftrip that improvement in the conceit 
 we have of ourfelves 3 we only make thofe 
 things nothing in the fight of God, which 
 would otherwife be valuable. This is a dead 
 fy^ that will fpoil the whole lox of ointment. 
 
 Whether we advance in right knowledge of 
 God or ourfelves, it cannot fail to make us 
 
 fenfible 
 
62 Chrijiian Humility, Vol.11, 
 
 fenfible of our defeds, and humble in the 
 fenfe of them. A man that improves in learn- 
 in'T, fees more defed:s in his attainments, when 
 he hath made a good progrefs, than he did at 
 fetting out: He difcerns a larger field of know- 
 ledge before him, after all his advances, than 
 he had any notion of, when he lirfl: turned his 
 thoughts that way. So it is with a lively Chri- 
 llian J he fees fo much before him, that hQ for- 
 gets the things that are behind^ and reaches 
 forth unto thofe that are before, ftill prejjing 
 toward the mark 5 Phil. iii. 13. 14. This was 
 Pauh charader, when he was moft fixedly 
 fet in heaven's way; and it will be the cha- 
 racter of any Chriftian, when he is ripening 
 faflefl for the heavenly harvefl. 
 
 SER^ 
 
(63) 
 
 SERMON IV. 
 I 
 
 P U R I T Y. 
 
 Ps AL. li. 10, the former part. 
 Create in me a clean Hearty O God. 
 
 ONE principal concern we have about 
 ourfelves, after the determination of 
 the preference due to our fouls above 
 our bodies, is to regulate the appetites and paf- 
 fions we have by occafion of the body, con- 
 formable to the interefts of tbe foul, and the 
 precepts of God concerning them. A clean 
 if art, which is here prayed for, is one of 
 the firil: things of that kind, which Ihould 
 come into our confideration. 
 
 This is fometimes taken in fo extenfive a 
 fenfe, as to iignify holinei's in general, in op- 
 pofition to ail fm, which is often in the Scrip- 
 ture ftyle reprefented as the defilement of the 
 foul. In other places it is to be underftood 
 in a more confined fenfe, for the temper di- 
 
 redlly 
 
64 Purity. Vol. 11. 
 
 redly oppofed to criminal fenfualities, or the 
 afcendant of irregular appetites j to that which 
 eminently bears the name of Jilthinefs of the 
 Jiejh, 2 Cor. vii. i . and efpecially to the vio- 
 lations of the yei;-?;^//? commandment. Thus 
 we are to underftand the clean heart in the 
 text. 
 
 The Pfabniji had fallen into the horrible 
 fin of adultery ; and being av/akened to repen- 
 tance upon the meifage brought him by Na- 
 than the prophet, he compofed this Pfalm : 
 wherein, befides very fuitable abafing confef- 
 fions of his fin, he earnefily follicits for par- 
 doning mercy, to remove his guilt j for fanc- 
 tifying grace, to take away the ftain itfelf, 
 with which fuch heinous offences had polluted 
 his foul ; and for a recovery of the comfor- 
 table fenfe of both in his own confcience. 
 The pafi^age now propofed to confideratiori, 
 is among the expreffions wherein he prays for 
 fand:ification. He had not been an utter 
 flranger to this blefiing till now ; but eminent 
 falls introduce fuch a general and furprizing 
 diforder into the foul, that a man has in a fort 
 his work in religion to begin a-new. There- 
 fore Peters, recovery after his fcandalous denial 
 of his mailer is fpoken of, as if it was a fecond 
 converfion. When thou art converted^ flrengthen 
 thy brethren^ Luke xxii. 32. So the heinous 
 fin of David had poifoned his foul afrefh with 
 impure thoughts and irregular inclinations, in 
 fuch a manner, that he faw occafion to apply 
 again for God's creating power, to recover 
 
 him 
 
iSerm. iv^. i^ u r i t v. 65 
 
 him to a clean heart, as if he had never had 
 one. 
 
 In confidering this part of a good fpirit, I 
 would, I. Shew what is included in purity 
 or cleannefs of heart, as it ftands oppofed 
 to fleihly lufts and fenfual pracftices. 11. Point 
 at fome of the obligations we are under, to 
 feek after and cultivate fuch a temper of 
 foul. 
 
 i. I would enquire into the meaning of a 
 clean hearty or the proper ingredients and ex* 
 preflions of fuch a temper of foul. 
 
 And you cannot but difcern, that fome- 
 thing more is intended by it than a bare ab- 
 ilinence from the outward and grofs adts of 
 criminal fenfuality. Would to God, that 
 none of thefe fhewed their face in a chriflian 
 land J that there was no reafon to lament 
 many open inftances of impurity and leud- 
 hefs, which hardly fhun the light. If the vi- 
 fible reformation of manners was advanced, 
 iiiuch difhonour and provocation to the blef- 
 fed God, and grief to the hearts of good men, 
 would be prevented, and the contagion of 
 vice would not fpread as it does. But tho' 
 the works of the flefh are undeniable evidences 
 of an impure heart 5 yet other reftraints may 
 prevent outward enormities, where the heart 
 is not truly purified. Men may be like whi~ 
 ted fepulc lores y which appear beautiful ou"i> 
 ^>arJy but within are full of dead mem bones^ 
 and of all iincleanmfs s Mat. xxili. 2j. 
 
 F That 
 
66 P U R I T Y. Vol. IL 
 
 That which the Pfahmji had in his defire, 
 and which every Chriftian fliould have in his, 
 is, that the matter may be carried much far- 
 ther, into the temper of the foul ; that there 
 may be not only cleajj hands^ but a pilre heart 
 alfo, which are both united in the charafter 
 of a citizen o^ Zion^ P/rJ.xxiv. 4. And fuch 
 a purified heart will import fuch things as 
 thefe : 
 
 I . A fixed habitual abhorrence of all forbid- 
 den indulgencies of the flefh. Since human 
 nature is .corrupted, and bodily appetite has 
 loft the bridle of reafon and religion ; the 
 affedions are become impetuous toward fen- 
 fual gratifications; the hearts of finners, or 
 their love and liking, are on that fide. Or if 
 the remains of natural confcience are fo ftrong, 
 and the biafs of fear, and of fliame in refre- 
 rence to other people, fo far prevail, as to re- 
 flrain from open pollutions; yet they content 
 themfelves with this, tho' all the while a rooted 
 averfion to all flefhly lufts upon the princi- 
 ples of religion and duty is wanting. Here 
 is the turning, difcriminating point in God's 
 account, between a clean and an impure heart. 
 A man, whofe heart is purified, looks upon 
 fenfualities as hateful to God, as warring 
 againfi his foul; and therefore has a fixed de- 
 teftation of them, as enemies to God, and to 
 his ov/n beft interefts. His^^^r of God, and his 
 Jove to him, lead him thus to hate evil, Prov. 
 Viii. 13. Pfal. xcvii. 10. This fixed bent of 
 heart : againft impurity, is that which princi- 
 pally 
 
Serm. iV. P u R i T Y. 67 
 
 pally conftltutes a clean heart ; and from this 
 all the other fruits and expreffions of fucli a 
 temper will proceed. 
 
 2. All paft impurities, either of heart or 
 life, will be refledl:ed on with fhame and for- 
 row, where there is a clean heart. It is true, 
 that which hath been done, cannot be recal- 
 led, fo as that itfhould ceafe to be fad. But 
 when any fin is recalled to remembrance with 
 unfeigned repentance, the heart is in a Gof- 
 pel-fenfe purified from the (lain of that fm. 
 
 There are too many who gJory in their 
 JJjame^ Phil. iii. 19. They not only give a 
 loofe to their vicious inclinations, but think 
 of them with pleafure afterwards, pride them- 
 felves in them, and fpeak of them with a re- 
 lifh. They are not ajhamed, when they have 
 committed abominations ; neither can they 
 blujh^ Jer. vi. 15. You may too often meet 
 with fuch old offenders, that when they are 
 unable, by reafon of the decays of age, any 
 longer to pradife the cxcefTes of their youth- 
 ful days ; yet, inflead of penitential tears and 
 deep humiliation for their former crimes, call 
 them to remembrance with an impudent plea- 
 fure, boaft of them as mighty atchievements, 
 and feem forry for nothing io much as that 
 they can pradife them no longer. A fpec- 
 tacle, that flrikes every ferious mind with hor- 
 ror ! God alludes to this in his charge againfl 
 Ijrael^ Ezek. xxiii. 19, She multiplud her 
 whoredomSy in calling to remembrance the 
 days of her youth, wherein Jhe had played 
 F 2 the 
 
68 Purity. Vo\. It. 
 
 the harlot in the land of Egypt. God is there 
 cenfuring the people of JJrael for their fpiri- 
 tual whoredom or indolairy ; that they pro- 
 voked God afrefli by looking back with de- 
 light upon the idolatries pradifed by their an- 
 ceflors in the early days of their flate : But 
 this is exprefled by an allufion to perfons aft- 
 jng over again their youthful lins with plea- 
 fure upon the ftage of their imagination, and 
 fo renewing their offences in God's account. 
 Others think of their former offences with a 
 cold indifference j or if there is any remorfe, it 
 is rather for the prejudice which they may have 
 done to their health, or eftate, or reputation, 
 than from a fenfe of their fin againft God. 
 The fin of fuch people remains, both in the 
 book of God to their condemnation, and in 
 the dominion of it in their own fouls. 
 
 But it is the mark of a clean heart, to re- 
 member any paft impurities with godly for- 
 row and a deep contrition of foul. He ac- 
 knowJedgeth his trarifgreffion^ and his Jin is 
 ever before him^ Pfalm li. 3 . Every review 
 opens the fprings of penitential grief j and 
 while he feels foine kindly foftnings, yet, like 
 the Pfalmij] in the text, he is follicitous for 
 farther cleanling, for a heart ftill more purged 
 from his oJdJins, Thus the frame of Ephraim 
 isdefcribed, 7^r. xxxi. 19. 1 was aflmmed^ 
 ya even confounded^ becaufe I did bear 
 the reproach of my youth. The hopes of 
 pardoning mercy will not extinguilh, 
 but excite genuine repentance, according to 
 
 God's 
 
Serm. iv. Purity. 69 
 
 God's deiign in the difcovery of it, Ezek xvi. 
 63. That thou may eft remember^ and be con- 
 founded^ and fiever open thy mouth any more 
 becaufe of thy floame^ when I am pacified to- 
 ward thee. Every new benefit conferred by a 
 reconciled God, will heighten the difpleafure 
 of a clean heart at pafl offences, Rzek. xx. 42, 
 43. / will bring you ifito the land of Ifrael, 
 [out of your captivity in Babylon'] and there 
 fjall ye remember your ways^ and all your do- 
 ings^ wherein ye have been defiled^ and yejjjall 
 lorhe yourf elves in your own fight ^ for all your 
 evils which ye have committed. This is a hap- 
 py indication of the temper prayed for in the 
 text. 
 
 3. A clean heart imports, that the heart is 
 actually freed in a good meafure from impure 
 thoughts and irregular defires j or at leafl that 
 they are not entertained with pleafure and 
 delight. 
 
 The refining and regulation of the fancy 
 and imagination, is a confiderable branch of 
 the purification of the heart ; that vicious 
 thoughts come not fo often and fo eafily upon 
 the llage at every turn, as they are apt to do 
 in a mind devoted to fenluality. St. Peter 
 fpeaks of fome, 2 Pet. ii. 14. who have ry^s 
 full of adultery^ and that cannot ceafe from fin. 
 And the old world was fo abominably cor- 
 rupt, particularly in fenfualities, as the context 
 Ihews, that we read of them, that every ima- 
 gination of the thoughts of their heart was 
 $nly evil continually^ Gen. vi. 5. Many have 
 1^ S reafon 
 
7® P u R I T y» Vol. IL 
 
 reafon and every fober thought dro-vvned, ei- 
 ther in ad:ual flefhly indulgencies, or in a 
 fucceffion of vile imaginations in the intervals 
 between grofs adls of iin. Every flight occa- 
 fion ferves to revive impure images ; and if 
 they fet themfelves to think, it is to make pro- 
 vijion for the flejh^ that they may fulfil the 
 lufis thereof. Their heart anfwers the defcrip- 
 iion o^ Baby Ion y in Rev. xviii. 2. 1\. h the 
 habitation cf devils, the hold of every foul 
 fpirit^ and a cage of every unclean and hate- 
 ful bird. A clean heart is a heart difcharged 
 from fuch habitual pollutions -, wherein bet- 
 ter thoughts^ fuch as are holy and heavenly, 
 have place, and are entertained with true de- 
 light, as chofen and welcome guefks. 
 
 I fay not, that no impure or irregular 
 thoughts do occalionally come into the minds 
 of fuch who have attained to an evangelical 
 purity. Such evil imaginations may be injed:ed 
 and darted by Satan into the mind of the 
 moil virtuous and good perfon in the world 5 
 or fuch events may occur in the courfe of 
 things as can hardly fail to make a fudden 
 impreffion upon the fancy. But if imme- 
 diate care is taken to guard againil the ill ten- 
 dency of fuch impreffions, as foon as they are 
 difcerned 3 if irregular inclinations, which 
 arife from foreign influence, are difal lowed 
 and oppofed as foon as born 3 God v ill not be 
 driSi to mark iniquity : nor ought perfons fe- 
 verely to condemn themfelves for thefe, be- 
 caufe they are fo far from difcovering" the do- 
 minion 
 
Serm.iv. P u R i T y. yx 
 
 minion of impurity, that they are hardly vo- 
 luntary. It is not unufual for melancholy peo- 
 ple to torment themfelves exceedingly with 
 luch thoughts; in like manner as they are af- 
 fli(^ted with fome blafphem.ous thoughts, which 
 they find at times fcarted in their minds. 
 Whereas in both cafes, the very horror an^ 
 deteflation with which fuch thoughts, are en- 
 tertained, might, if they could conlider things 
 juflly, take off their black appreheniions of 
 themfelves becaufe ^ of them. For whether 
 they are from the devil, or the product of bo- 
 dily diftemper, or from whatever fource they 
 arile ; as long as they are rejecSled with abhor-: 
 rence, they are more their affli(5lion than their 
 fin : or, if they are linfui, will be imputed to 
 the devil rather than to them. It is no more 
 than a temptation, to have them come ii^o 
 their 4innds ; if they reiifl: the temptation, fum- 
 mon up their own endeavours, and call in divine 
 help to mailer it; if the language of the heart 
 be, Gtt thee behind me^ Sata?jy thou art an of- 
 fence to me : then, inllead of incurring guilt 
 in the fight of God, by fuch vanquiihed 
 temptationSjthey will be ranked by him among 
 thofe who overcome. 
 
 But tho' the bare prefence of fuch thoughts 
 occaiionaily in the miiKl, vv'ill not argue an 
 impure heart, as long as u'e are rather paflive 
 than active in them : yet if once we give our 
 confent, as far as vve take any pleafure and 
 delight in them, or even if we can bear 
 them with indifference ; we irpmediately be- 
 F 4. come 
 
fi Purity. Vol. IL 
 
 come tranfgrefTors. Then the thought offoo- 
 lijhnejs isjin -, Prov. xxiv. 9. though it fhould 
 proceed no farther than the heart. When 
 men fet themfelves to ruminate upon any im- 
 pure ideas that are offered to the fancy, till 
 their affe(5tions are engaged, and unhallowed 
 flames are kindled in their breafts 3 then they 
 are defiled by them in God's account, whe- 
 ther they ever break out into ad:, or not : 
 When out of the heart itfelf, difpofed to them 
 and iiding with them, proceed evil thoughts^ 
 fuppofe of murdersy adulteries^ for?iicationSy 
 theftSy falfe^witnejfesy blafphemies -, fuch evil 
 thoughts, when they have gained the heart, 
 and fo proceed from itfelf, defile the maUy 
 Mat. XV. 19, 20. 
 
 On the contrary, he who is of a clean heart, 
 btltes vain thoughts, PfaL cxix. 113. It i& 
 his defire, as much as poflible, to guard 
 againfl their entrance ; but if they enter, he 
 will not fuffer them quietly to lodge with 
 hiniy Jer. iv. 14. He cannot be at refl till 
 they are difpofieifed and gone. 
 
 4. A clean heart difcoveis itfelf by a cautious 
 fear of the leall degrees of impurity. While 
 obflinate finners make no account even of 
 open enormities, and others think all well, if 
 they do but abllain from them ; a heart formed 
 to real purity goes much deeper. He is careful 
 .to abftainfrom all appearance of evil, t Thelf.. 
 v. 22. He dares not allow himfelf to goto 
 the utmoft bounds of things lawful, becaufe he 
 Reckons himfelf tp be then upon a precipice. 
 
$crm. iv. Purity. y^ 
 
 If he feels any of the poifon working within, 
 it gives him a fenlible concern, tho' no hu- 
 man eye can difcerti it. 
 
 5 . A clean heart necelTarily implies a cAfe- 
 ful and habitual guard again ft every thing 
 which tends to poUute the mind. The pre- 
 tence of a good heart in any kind is vain, unlefs 
 it be kept with all diligence ^ Prov. iv. 23, 
 
 Where there is therefore a bent of heart 
 to purity, it will engage a man to maintain 
 a guard over his fenfes, which provide furni- 
 ture for the imagination, and are the con- 
 veyances of external temptation. The cafe 
 of David, to which this Pfalm refers, is a 
 melancholy inftance upon record, how dan- 
 gerous it is to allow the fenfes an unreflrained 
 liberty ; no man indeed can fail to be fen- 
 fible of this. Upon this account Sclomori 
 leaves the caution in relation to an ill woman, 
 Prov, iv. 25. Lujl not after her beauty in 
 thy heart 5 neither let her take thee with her 
 eye-lids. And our Lord and Mailer forbids 
 men to look upon a ivoman to tuft after hery 
 Matt. v. 28. Agreeable to the refolution 
 which holy Job had made long before for the 
 prefervation of his own purity, Job xxxi. J. 
 For the fame reafon lafcivious pidures and 
 reprefentations of any kind fliould be avoided 
 by all who would preferve their virtue invio- 
 late ', and the reading of all impure and li- 
 centious books. Nor can I fee how it con- 
 fifts with a juft concern to keep the mind un- 
 fpotted, to refort to plays and mafquerades ; 
 
 which 
 
74 Purity, Vol. IL 
 
 which I believe have been too fuccefsful cor- 
 rupters of the prefent age. Moft of the pre- 
 (tnt play Sy in their ftrudure, and fcope, and 
 thoughts, are wickedly adapted to vitiate the 
 fancy, and recommend a diiTolution of man- 
 ners ; and by the beauty of adtion, the arts 
 ufed to ftrike the paffions, and the loofe morals 
 of the generality of thofe who reprefent them, 
 and of the company that attend upon them, 
 they have fuch a tendency to inftil vice, that it 
 is hardly pofTible forperfons to be often prefent 
 at them without weakening the guards of vir- 
 tue ; and great numbers of young people, who 
 were before untainted, have been introduced 
 this way into the fchool of vice, and foon 
 have made a difmal proficiency. The prac- 
 tice of mafqueradesy which were of late re- 
 vived among us, but which, thanks be to 
 God, have been reft rained by publick autho- 
 rity, was ftill more dangerous than the otiier. 
 In thefe, unnatural difguifes, and an apprehen- 
 iion of the concealmen of charad:er, on the one 
 hand, expofe to fuch attacks upon virtue, as 
 would fcarce otherwife be attempted ^ and, on 
 the other hand, abate thofe reftraints of modefty 
 and decorum, which providence often makes 
 ufe of to preferve people from notorious im- 
 purities, who have not the beft principle, of 
 the fear and love of God, for their fecurity. 
 Would to God that all who have taken Chrift 
 for theirMafter, would maintain fuch a fenfe of 
 the infirmity of human nature, as to keep at the 
 remoteft diftance from the known Incentives to 
 
 feii- 
 
Serm. iv. P u R i T v. §y 
 
 fenruality: and that tliey would take care alfo, 
 that young people uiiuer their charge may be 
 fortified by all the prudential methods they can 
 ufe, againfl frequenting thole nurferies of vice. 
 
 All loofe and vicious company will be a- 
 voided as much as may be by thofe who have 
 a clean heart j fuch company, as by their prac- 
 tice and converfe evidently iliev*' the impuri- 
 ty of their own hearts. This we are caution- 
 ed againft, i Corinth, v. 1 1 . and the reafon is 
 evident 5 E'vil communication corrupts good 
 7nan/2ers. This danger feems to be intimated 
 in the manner of expreffion ufed in Jude 22. 
 Others fave with fear, pulling them out of 
 the fire. Be not wanting in your befl endea- 
 vours for the recovery even of profligate and 
 accuflomed finners, as you have opportunity 
 for it ; but then let your attempts to reform 
 them be attended with fear, left you fhould 
 receive any infection from them : and there- 
 fore the apoftle adds ; hating even the gar^ 
 ment fpottcd with the ftejh : Set about their 
 reformation, with a lively apprehenfion of the 
 danger of fuch fociety, that it is hard even to 
 touch pitch and not be defiled ; and therefore 
 be fure that you keep up a fixed abhorrence 
 of their fin, while you apply yourfelves to re- 
 claim them. 
 
 Intemperance will be carefully avoided by 
 thofe v-ho have an earnefl concern to main- 
 tain their purity; not only becaufe of the fin- 
 fulnefs of it in itfelf ; but becaufe it lays a man 
 open to many other fins, and particularly to 
 
 im* 
 
76 FvRiT 1r, Vol. IT. 
 
 impurities. Therefore the apoftle joins a cau- 
 tion againft both of thefe together, Rom. xiii. 
 13.. Let us walk honefily^ as in the day -, not 
 in rioting and drunkennefs, not in chambering 
 and wantonntfs : Not only as each of thefe, 
 feparately confidered, is oppofite to a chriftian 
 cpnverfation ; but alfo as rioting and drun- 
 kennefs is fo often the introdu(^ion to cham- 
 bering and wantonnefs. 
 
 And to advance a ftep farther ; a heart form- 
 fed to the fincere love of purity, will not think 
 much to reftrain himfelf in fome things which 
 may be lawful in thelnfelves, and fafe to many 
 others, if he finds by experience that they 
 ordinarily prove occafions of fin to him. Tho* 
 he will not cenfure others, where the law of 
 God does not cenfure them -, yet he will make 
 it an ordinary rule to himfelf, to forbear as 
 far as he can, that which feldom falls to be a 
 temptation to him* 
 
 II. I proceed to reprefenc the obligations that 
 lie upon us to feek after fuch a purity of heart. 
 I. A ruling inclination to fenfuality is di- 
 re<flly contrary to the purity and holinefs of 
 the divine nature. God is a Spirit. - He has 
 made us indeed to confifl of flefh and fpirit : 
 but if we give an unbridled Icofe to flcfhly 
 appetite, inftead of keeping the body under 
 the dominion of the higher faculties, we 
 Ihall ttbandon all that wherein we are capable 
 of bearing the image of God, .and become 
 like, the beafts that perijh. And this cannot 
 
 be 
 
Serm. iv. P u R i T Y. 77 
 
 be done by us without the guilt of debaiing 
 our natures, when God had made us capable 
 of nobler purfuits, and better relilhes. It is 
 obfervable, that in three feveral places where 
 fin is fpoken of as againjl God, reference is 
 had to the fm of uncleannefs. So it was in 
 Jofeph's cafe, when he overcame the temp- 
 tation with his thought ; Hew can I do this 
 great wickednefs, and fm againfi God? Gen. 
 xxxk. 9. David's confeffion in this Pfalmhad 
 the fame fpecial evil in viev/, ver. 4. jlgainji 
 thee, thee only, have I finned, and done this 
 evil in thy fight. And the prodigal fon is re- 
 prefented to have wafied his fubftance ivith 
 riotous living, Luke xv. 13. and in another 
 verfe, to have devoured his living with har- 
 lots, ver. 30. and without doubt he had that as 
 much as any other fin in his eye, when he re- 
 folved to return to his father with this peni- 
 tent acknowledgment, ver. 18, 19. I have 
 finned againfi heaven and before thee, and am 
 no more worthy to he called thy fon. Thus the 
 Scripture leads us to confider this fin as emi- 
 nently iigainfi: God. How much are we ob- 
 liged therefore to cultivate purity ? and efpeci- 
 ally purity of heart, fince properly we can 
 bear the image of God only in our fpirits. 
 
 2. Senfuality has a fpecial tendency to ex- 
 tinguifh the light of reafon, and to unfit for 
 any thing fpiritual and facred. Whoredom and 
 wine, and new wine, take away the heart, 
 Hof iv. 1 1 . Such criminal indulgences are both 
 the effe(5ls of great blindnefs, and the means 
 
 of 
 
yS Purity. Vol. IL 
 
 of increafing it, Epb. iv. 1 8, 1 9. No fort of fin 
 commonly hardens the hearts to a greater de- 
 gree : Of which David was a melancholy 
 inftance ; he feems not to have been reco- 
 vered to a penitent fenfe of his fall, till he re- 
 ceived a melTage from God by Nathan the 
 prophet J and that was not till after the birth of^ 
 the child. Nothing makes the mind more a- 
 Verfe to facred exercifes, or difpofes it rhore 
 for the ftrious and fpiritual performance of 
 them. Hence the deluded youth, who gives 
 himfelf up to fenfualities, is defcribed when he 
 comes to mourn at laji, as reviewing this, a- 
 mong otner pernicious effects of his evil prac- 
 tices, Prov. v. 14. Iwas almoft in all evilin 
 the mi dji of thn congregation and ajfembly. His 
 vices had fo leavened his mind, that his thoughts 
 were full of them, even when he appeared 
 in worfhipping alTemblies. 
 
 3. Senfuality is moft contrary to the de- 
 fign and engagements of chriflianity. Out 
 blefTed Lord and Mafter inculcated the ftridl- 
 eft purity upon all his difciples ; not only an 
 abftincnce from the grofs outv/ard ads of 
 uncleannefs, but from polluting thoughts and 
 defires. To this purpofe he vindicates the 
 fpiritual intention of the feventh command- 
 ment, in AJatt, v. 27 — 30. and his prac- 
 tice kept at the remoteft diftance from every 
 thing that had an impure afpedt. His inten- 
 tion in giving hi^nfelf for us, is declared to 
 be to redeem us from all iniquity, and to pu- 
 rify to himfelf a peculiar people ^ Tit. ii. 14- 
 
 Wc 
 
Serm. iv. f u R i T Y. ft^ 
 
 We are to conlider our old man as crucified 
 with him^ that the body of fin might be de^ 
 firoyed, that henceforth we fiiould not jerve 
 Jin i Rom. vi. 6 . Sin/I.ould not therefore reign 
 in our mortal body^ that we fl:ould obey it in 
 the lufis thereof ver. 12, i.e. A iinful incli- 
 nation of mind to the indulgence of bodily 
 luft, lliould not be fuffered to prevail in us. 
 So, when the apoftle puts the TheJTalonians 
 in mind what commandments he and his fel- 
 low-fervants in the Gofpel had given them by 
 the Lord Jefus, i. e. by his authority, and 
 tinder the direction of his Spirit ; he prefTes 
 this as a matter of fpecial obligation on Chri- 
 
 ftians, I '^hef. iv. 2 5. This is the will 
 
 of God, even your fanBification, thatyejhould 
 abftain from fornication : that every one of 
 you fidould know how to poffefs his vejfel in 
 fanSiification and honour ; not in the lufl of 
 concupifcence, even as the Gentiles which know 
 not God. When Chrifl: v^as afcended into 
 heaven, he puts a moft particular mark of 
 his abhorrence upon the deeds and doBrines of 
 the Nicolaitans ; and at the fame time of his 
 approbation on thofc Chriftians v^ho abhorred 
 them, Rev.\\. 6, 15. Thofe Mci?/^/V«;zj were 
 a fet of vile and filthy hereticks at the begin- 
 ning of chriftianity, who taught dodrines of the 
 utmoft licentioufnefs, while they difgraced the 
 chriftian name by wearing it 3 and their prac- 
 tices were as leud as their principles. The Ho- 
 ly Jefus by a meffage from heaven takes care to 
 iligmatize thefe filthy dreamers, and to animate 
 
 his 
 
8o Purity. Vol. it. 
 
 his difciples to a rooted hatred of every im- 
 pure principle and pra(5i:ice. 
 
 The apoflle in feveral places urges this pu- 
 rity upon Chriftians from another argumentj 
 their participation of the Holy Spirit of God. 
 ney are the temple of God^ by the Spirit of 
 God dwelling in them 5 and therefore they might 
 be €iffurcd^ that if any man defle the temple 
 of God, hifn will God dejiroy -, i Cor. iii. i6j 
 1 7. And elfewhere, that they are the members 
 of Chriji^ and the temples of the Holy Ghoji : 
 i^ball I then (fays he) take the members of 
 CMft, and make them the members of an bar- 
 htt God forbid, chap, viv 15^ 19. What- 
 ever others do, a Chriftian, who profefles to 
 be united to Chrift by his Holy Spirit, ihbuld 
 abhor the thought of foolifhnefs. 
 
 4. The blelTed hope with which chriftiani- 
 ty infpires us, lays us under a forcible engage- 
 ment to prefent purity. 
 
 Thofe of the contrary temper, are abfo* 
 lutely excluded, by the exprefs declarations of 
 the Gofpel, from the kingdom of God, i Cor^ 
 vi. 9, 10. Be not deceived -, neither for nica-^ 
 tors, nor idolaters, nor adulterers, nor effe- 
 minate, nor abufers of themfelves with man- 
 kind, 6cc. JJjall inherit the kingdom of God. 
 Heb. xiii. 4. Whoremongers and adulterers 
 God will judge. And fuch are reckoned up 
 among thofe who fiall have their part in 
 the take which burns with f re and brimftone. 
 Rev. xxi. 8. and who are without the heaven- 
 ly y^r^/^/^w, chap, xxxii. 14, 15. On the 
 
 cou* 
 
Serm. iv. P u r i t V. 8 1 
 
 contrary, the promifc of the future bleffed- 
 nefs is mofl plainly made to the pure in heart. 
 Matt. V. 8. Blejj'ed are the pure in heart, 
 for they Jhall fee God. And this very repre- 
 jentation of the heavenly felicity, that it prin- 
 cipally confifts in the fight and fruition of a 
 holy God, fhews that his conftitution limiting 
 that happinefs to the pure in heart, is founded 
 in the nature and reafon of things. We can- 
 not relifh it, or be made happy by it, any 
 more than be allowed to fhare in it, with- 
 out a heart refined from the dregs of fenfua- 
 lity. Saints themfelves have but an imperfect 
 relifh for it here, fince they are not divefi:ed 
 of all remains of fenfual inclinations : But 
 becaufe they will be made perfectly righteous 
 in the future fi:ate, and raifed to their full re- 
 femblance of God in fpirituality, therefore 
 the enjoyment of him then will give them 
 full fatisfacftion. So the Pfalmifi joins thefe 
 circumfi:ances together in his profped: of the 
 other life, Ffal. xvii. i,^. As for me, I will 
 (or Jhall) behold thy face in righteoifnefs : 
 I flail be fatisfed when I awake with tly 
 llkenef. In the fame manner St. ^ohn fpeaks 
 of our future condition, i fohn iii. 2. V/e 
 know, that when he (hall appear, we flail be 
 like him ; for we fljallfee him as he is. But 
 obferve how thereupon he infers the necef- 
 fity of prefent afpirings and endeavours after a 
 reiemblance of divine purity, in all the ex- 
 ped:ants of heaven, ver. 3. And e'uery man, 
 tLiat hath this hope in hi?n, punfeth himfdf 
 
 G even 
 
82 Purity. Vol. tl. 
 
 even as he is pure ; i. e. Every man, who 
 makes heaven his hope and real defire in this 
 jufleft view of it, as a Hate of Hkenefs to God, 
 and of the neareft enjoym_ent of him ; cannot 
 fail to have a prevailing and a growing reiifb 
 for purity now. 
 
 Let us- all then, hy ivay of application, fe- 
 rioaily enquire what the temper of our own 
 fouls is in reference to the fubjedt we are up- 
 on. The vail moment and importance of it 
 appears from what has been laft offered. And 
 upon the enquiry, we fliall either fee reafon 
 to judge that an impure fpirit prevails in us j 
 or to hope that our hearts are in a good 
 meafure made clean : and even then, we 
 fhall hardly fail to difcern great defecfls 
 in our purification in a higher or lower de- 
 gree. 
 
 If you fee reafon but to^ fear that an impure 
 fpirit hath the dominion 5. ferioully conlider 
 what a holy God mufl judge of you : he can 
 look UDon you no other wife than as altogether 
 alienated froiii him, 2ind from the life of God -^ 
 of a temper mofl oppofite to his nature and 
 will. And can you think thaty^r thefe things 
 he iviil not bring ydu into judgment ? That he 
 will not call his reafonable creature to a fevere 
 account for fo bafe a praflitution of his no- • 
 h\e Dowers ? Efpecially a reafonable creature 
 under the Gofpel, which contains the ftrongeft 
 engagements, and propofes the moft effec- 
 tual aiTiilance for recovering impure fouls ? 
 
 Can 
 
Serm.iv. Purity. S^ 
 
 Can you entertain the leafl hope of ftand- 
 ing in the judgment, when you are to be 
 judged by this Gofpel ? And yet, how far 
 foever your impurities have proceeded, if you 
 are awakened to a ferious convid:ion of your 
 iin and danger, defpair not either of a 
 cure or of a pardon, if you take the eourfe 
 prefcribed in the Gofpel. It is left upon re- 
 cord, for encouragement to the chief of fin- 
 ners, when they are awakened ; that the a- 
 poflle, after he had reckoned up fome of 
 the grolTeft fenfualities, and declared that they 
 Would certainly exclude from the kingdom of 
 God ', yet plainly figniiieSi that he only 
 means this without repentance ; and imme- 
 diately gives inftances of the effed:ual reco- 
 very even of fuch offenders, i Cor. vi. 1 1 . 
 Sucb were fome of you ; but ye are wafhed^ 
 but ye are fandlifiedy but ye are jufiified^ in 
 the name of the herd fefus, and by the Spi- 
 rit of our God. Here is a fufficient proviiion 
 for all the wafhing that even you need, for 
 your fandtification by the grace of the Holy 
 Spirit, and for your juftiiication and pardon 
 thro' the blood of Chrift. Here were fouls 
 funk into the lowefl impurity, but effedlually 
 relieved in the name of the Lord Jefus, and 
 by the Spirit of our God : And thefe will 
 be as effe(5tual for your relief. But what 
 eourfe mufi: be taken in order to your being 
 wafhed by thefe means ? Apply to God by 
 earneft prayer. The text diredis you to go to 
 God, and (^y. Create in me a dsan hearty O 
 
 G 2 God, 
 
84 Purity. Vol. IT. 
 
 God. Go with the humble ferious cry of the 
 publican, God be merciful unto me a firmer, 
 Luke xviii. 13. Go with the prodigal fon, 
 acknowledge your guilt and unworthinefs, 
 and fay, Make me as one cf thy hired fervantSy 
 Luke XV. 1 8, 19. And in dependance on 
 the grace which God has fo many ways en- 
 couraged you to afk, fet yourfelves to break 
 off your fins by repentance : Cafi off the 
 ivorks of darknef^ and put on the armour of 
 light. Awake from the deady and Chrifljhall 
 give thee light ; Eph. v. 14. 
 
 If you can juftly hope, that purification is 
 begun in heart and life -, adore divine grace, 
 which has made you to differ, and has pluck- 
 ed you as brands out of the burning. If, by 
 God's blefTing upon a pious education, you 
 have grown to a fincere abhorrence of impu- 
 rity, without any remarkable fallies of youth 
 by the way ; you have particular reafon to be 
 thankful for this, as it has prevented many 
 miferies to foul and body in this life, which 
 give no fmall uneafincfs to fom-C other con- 
 verts. If you are recovered from a fenfual 
 courfe ; yet the happy change of your circum- 
 ftances fliouid greatly affed: you, while you 
 fee fo many around you proceed in the way 
 to dciirudlion to their lives end. Afpire after 
 greater and higher m.eafures of puritv, fiill en- 
 deavouring farther to clearfe yourfelves from 
 cUlfilthinefs of fefij and [pint. And remem- 
 ber, that the hopes you have of your prefent 
 ilate fhouid not make you fecure 5 but watch 
 
 and 
 
Serm. iv. Purity. 8 - 
 
 fine/ p^ay, that ye ente?- not into temptation. 
 The cafe in the text, of a man fo eminently- 
 good before, is a {landing admonition againil 
 fecurity. 
 
 If you have fallen into any fenfualities fince 
 you came to the knowledge of the truth, I)a- 
 vid\ example in this Pfalm will give you pro- 
 per directions of condud:. There muft be par- 
 ticular and folemn repentance anfwerable to 
 the aggravating circumilances which attend 
 fuch a fin in you. You (liould not be eafy, 
 till at leafl: you recover the ground vou have 
 loft, both in your holinefs and your comfort : 
 And if you have caufed the enemies of the 
 Lord to blafpheme^ you have all the reafon 
 in the world to fubmit, as David did, to any- 
 penal rebukes of God for it, in anv way . 
 which he takes to vindicate his own honour ; 
 and to do all you can for the fame purpofe, by 
 a repentance as publick as your offences. 
 
 And as the befl have reafon to own the 
 imperfection of their purity in the prefent 
 ilate, tho' they are kept from the greater travf- 
 grefjicns ; fo they have reafon to walk humb'.y 
 ivith God^ daily to review and make up their 
 accounts with him, to be ahvavs upon their 
 guard againil greater offences ; -and while they 
 dwell in the body, to purfue the work of mor- 
 tfylng the deeds of it. 
 
 To clofe all: ^\iQ young have peculiar rea- 
 fon to reckon this fubjeCt to concern them. 
 The evils I am cautioning againil, are by 
 way ©f eminency youthful lujis. That age 
 
 G 3 of 
 
86 Purity. Vol. II, 
 
 of life is more than any other addided to 
 impuritieo ; and therefore the guard fliould be 
 anfwerable. On the other hand, it may tru-. 
 ly be faid to be a crime more aggravated in 
 thofe advanced in years, if they fliould re^ 
 tain the fame vicious turn of mind ; and it 
 is poffible^ that they may have a moft impure 
 heart, even when they have outlived the fer-? 
 viceablenefs of their bodies to the dictates of 
 a carnal mind. Young and old are concerned 
 in this fubjed:, and fliould often make thisi 
 prayer. 
 
 SER^ 
 
(S7) 
 
 SERMON V, 
 
 Temperance. 
 
 Luke xxi. 34. 
 
 Take heed to yourfehes^ leji at any time your 
 hearts be overcharged with furfeiiing^ and 
 drunkennejs^ and cares of this life, and Jo 
 that day come upon you unawares, 
 
 IN thefe words it may be proper to ob- 
 ferve, 
 
 I . The perfon who fpoke them ; Chriil 
 himfelf, our Lord and mafler, the author and 
 liniilier of our faith : which at firil view claims 
 a pecuUar regard to them from all who wear 
 his name. They contain one of his folemn 
 commands, which he elleemed of great im- 
 portance to be inculcated ; and therefore I 
 hope that no Chriftian will think himfelf un- 
 concerned in them, or that they are an unfit 
 fubjeft of Golpel-preaching. 
 
 G 4 2. 
 
88 Temperance. Vol. IL 
 
 2. The perfons to whom they were pecu- 
 liarly directed. Chriil fpoke them to his own 
 difciples. Many of his difcourfes were deli- 
 vered to them and the multitude promifcuouf- 
 ly : But what we have in this chapter, was 
 the fubje6t of a conference between him and 
 his profefled difciples alone. St. Luke indeed 
 only obferves of the rife of this difcourfe, ver. 
 5. xh.2X fome, without any markof diftind:ion, 
 fpake of the temple, how it was adorned with 
 goodly jiones, &c. and that upon Chrift's 
 fbreteiiing the utter defolation of it, they (the 
 fame perfons, whoever they were) asked him 
 when thefe things fiould be, &c. ver. 7. But 
 St. Matthew in his parallel account informs 
 us, Matt. xxiv. i . that they were his difciples : 
 And ver, 3. that his difciples came unto him 
 privately, and put their queflions to him. St. 
 Mark is yet more particular in their names, 
 that Peter, and fames, and fohn, and Andrew 
 asked him i\io(Q t\(mgs privately, Markxiii. 3. 
 I obferve this to fhew, that as fuch an admo- 
 nition concerns all, {o it is not unfuitable to 
 Chrifl's profefled difciples. If Chrift faw fit 
 to leave fuch a caution with hisapoftles j then, 
 if we will take his judgment, the beft of men 
 fliould think themlelves concerned even in 
 warnings againfl: fenfuality. Thus the apoftle 
 to the Colofjians, after he had exprelTed his 
 charitable hope that they w^r^ rifen with Cbriji, 
 Col. iii. I. yet directs an exhortation to the 
 fame perfons, not merely to guard a^^ainfl fins 
 
 "of 
 
Serm. v. Temperance. 89 
 
 of infirmity, but to mortify their members 
 which are upon earth j fornication, unclean- 
 nefs, inordinate offeBion^ and covetoufnefs^ 
 ver. 5. 
 
 3. The exhortation contained in the words 
 to a care and concern about ourfelves : ''Jake 
 heed to y ourfelves. Such an exhortation is 
 kid qown in the New Teftament upon feveral 
 occafions. It imports in general the peculiar 
 care we are obliged to take of ourfelves, more 
 than of any beiide. It intimates alfo the mat- 
 ter, introduced with fo folemn a caution, to be 
 of great importance j and at the fame time, 
 our prone nefs to behave ill in fuch a matter 
 without care and diligence. And all this we 
 are to underftand by it here. 
 
 4. The general matter, with reference to 
 which we are dire(5ted to exercife our care for 
 ourfelves : Leji our hearts be overcharged. 
 Our Saviour teaches us to be mainly careful of 
 our principal part, our fouls ; and particularly, 
 that they be not rendered unlit for their proper 
 and moft excellent ad:s by too great an afcen- 
 dant of the body, and its concerns over them. 
 The word, which we render overcharged^ 
 Bapi'Bi'crjj', fignifies to be prejfed down, as a 
 man is held down by more weight upon him 
 than he can wield > or as a ii^p, by being over- 
 loaded, is made unfit to fail. So it ought to 
 be our concern, that our fouls, which are ca- 
 pable of tending upward, and were defigned 
 to do fo, might not be held groveling below by 
 too much of earthy weight upon them: that 
 
 tliC/ 
 
90 Temperance. Vol. IL 
 
 they fhould not be hindred fromadling worthy 
 of their fpiritual and excellent nature, by too 
 much indulgence of the body. One of our 
 principal cares, while we dwell in the body, 
 ihouldbe,that ourminds may be prefervedfree 
 for their own moll worthy employments. 
 
 5. The inftances mentioned, whereby our 
 minds are eminently in danger of being over- 
 charged. And they are oi two forts. 
 
 One is, the inordinate gratifications of the 
 appetite by intemperance : Left your hearts be 
 overcharged with Jurfeiting and drunkennefs ; 
 that is, by the immoderate ufe either of meats 
 _ or drinks : making more free with either, than 
 is coniiftent with the proper place of the 
 body, namely, to be under the dire<3:ion and 
 command of the foul. 
 
 The other is, immoderate cares about the 
 concerns of this life. The mind may be as 
 much indifpofed and unfitted for regular adting, 
 and for attending to our principal intereft, by 
 too p^reat a variety of worldly cares, or by too 
 intenfe anxiety about them, as even by furfeit- 
 ing and drunkennefs. The fober ad:ings of 
 reafon about our principal interefts, may be as 
 much difturbed by the one as by the other. 
 
 6. The extent in which this caution is pre- 
 fcribed : Leji. at any time ye . be fo coer- 
 ebarged. 
 
 It is worft of all to have this for the cafe of 
 our fouls in cuftomary and habitual practice ; 
 but that is not all which we are to provide 
 againft. Wc ihould be on our-guard againft 
 
 every 
 
Serm.v. Temperance. 91 
 
 every particular difcompofure either by world- 
 ly appetites or cares 5 for every fuch inftance 
 makes a man a tranfgreffor, and is not a little 
 detrimental to his foul. 
 
 This addition alfo may intimate, that they 
 who think themfelves beft fortified againft 
 fuch diforders, or to have little temptation to 
 them, yet may at fome time or other be fur- 
 prized, if they take not heed to themfelves. 
 Who could be imagined to have lefs occafion 
 for a caution againft intemperance, than thefe 
 difciples of Chrift, who by their conflant at- 
 tendance on their mafter were accuftomed to 
 a very regular way of living ? Or whom fliould 
 one think lefs in danger of immoderate cares 
 than plain fifhermen, who had little to care 
 for except to keep their nets in order ? Yet 
 Chrifl: faw it proper to admoniih them, left at 
 fome time they might be led by temptation to 
 thofe evils, of which they might have no ap- 
 prehenfion at prefent that they were in any dan^ 
 ger. And the fame caution we fhould all talce 
 to ourfelves. 
 
 7. The particular motive by which Chrift 
 awakened his difciples to this care and caution : 
 
 Take heed left your hearts be overcharged 
 
 aridfo that day come upon you unawares. 
 
 Ke had in the context .acquainted his dif- 
 ciples with the fore deftrudion which was 
 coming upon the Jeivift) temple and nation ; 
 one of the fevereft judgments everinflided by 
 God in this world. And in the text he calls 
 his difciples to be very vigilant, that they 
 
 might 
 
92 T E M P E R A N C E. Vol. IL 
 
 might not mifcarry in fo dreadful a calamity', 
 by indulging themfelves in excefs and luxury, 
 or drowning their thoughts in worldly cares. 
 Either of thefe would lead them to forget that 
 •awful feafon, though they were fore-warned 
 \ofit, and hinder their preparation for it ; and 
 indeed be a very unfuitable frame to be found 
 in when fuch judgment iliould come." 
 
 But tho' Chrift's warning to his difciples 
 of that day was with a particular view to that 
 national judgment upon the Jews-, yet, as 
 that was a type of the lafl judgment approach- 
 ing to us all, we are equally obliged to attend 
 to the fame caution in profped; of death and the 
 future judgment, left thofe days come upon us 
 at unawares. M^r;^ tells us,that when Chrift had 
 upon this occafion called his difciples to watch- 
 fulnefs in particular, he then adually extended 
 it to all, Mark xiii. 37. yifid what I fay unto 
 youy I fay unto all^ watch. And that particular 
 part of watchfulnefs contained in the text, muft 
 be underftood in the fame latitude. 
 
 I intend upon this text to difcourfe only of 
 the head of intemperance. Immoderate cares 
 will come under conlideration in the next 
 branch of my general fubjecft, Chrifiian Con- 
 tentment, I am now to profecute this truth, 
 
 ^hat Chrifiians arejirongly obliged to main- 
 tain a jirtB guard againii intemperance. 
 
 Where I fhall, I. Shew what is to be ac- 
 counted intemperance. And, JI. The obliga- 
 tions that lie upon Chriftians to keep a ftri<ft 
 ^aard againfi it. 
 
Serm. V. Temperance, 93 
 
 I. What Is to be accounted intemperance. 
 
 And here I doubt not but you will eafily ap- 
 prehend, that I am not enquiring only after the 
 groflefl: ads of this vice, fuch as juflly expofe a 
 man to the common cenfure of all that fee him, 
 or to be pointed at in the ftreets for a glutton 
 or a drunkard 5 but alfo, after all that, which a 
 man judging of himfelf impartially by the 
 rules of reafon and fcripture, and as in the 
 fight of God, will have ground to account a 
 criminal excefs in this matter, though other 
 people fbould have no foundation to pafs a 
 cenfure upon him. 
 
 Now I know not a more comprehenfive rule 
 of judgment in this cafe than that which is in- 
 timated in the text. All fuch ufe of bodily 
 proviiions, whereby the heart is over charged ^ox 
 the mind is indifpofed for its regular adts, or 
 rendred any way lefs fit for adling as a rational 
 and religious agents this is in proportion a faul- 
 ty excefs. And by this rule, befides the grofs 
 afts of intemperance, confcience may tell us, 
 that every one of the following inflances in- 
 fringe upon the grace of temperance. 
 
 I . All fuch ufe of meats and drinks, as in- 
 difpofes the body to be at the fervice of the 
 Ibul. The body was defigned by our Crea- 
 tor to be the minifler of the foul, and in a rea- 
 dinefs to execute the orders of the higher 
 powers : and the provifions given for our fufte- 
 nance, are intended, by the bleffing of God 
 with them, to maintain the bodv in fucha ftatc. 
 
 What- 
 
l>4 Temperance.. Vol. It 
 
 Whatever therefore we find prejudicial to our 
 health, or that ordinarily has the effed: to make 
 our bodies heavy, iluggifh and unadive 3 v^^he- . 
 ther it be fome particular kinds of food or li- 
 quor, or fuch a proportion and quantity of any, 
 certainly ought to be abftained from, becaufe 
 we find them to diforder the jufl temperature 
 of the body, and fo to lellen its fitnefs to ferve 
 our minds. Indeed we can hardly judge of 
 this one for another : for that is eminently fit 
 to nourifli and refrefli fome conflitutions,' 
 which is mofl prejudicial to* others ; and fome 
 require fuch a quantity of fulienance to pre- 
 ferve their bodies in a regular and vigorous 
 ftate, as would quite diforder and unfit others 
 for their duty. But moft people may, if they 
 pleafe, judge of this for themfelves : and tem- 
 perance obiiges every man, upon the befl ob-^* 
 fcrvation he can make of himfelf, ordinarily 
 to abflain from thofe fupports of life, for qua- 
 lity or for quantity, which he finds a difi"ervicey 
 inftead of an advantage, to the good flate of 
 his body. If our bodies are rendered unfervice- 
 able, either in whole or in part, by the provi- 
 dence of God without our own fault, we can- 
 not help that ; it io our afBidtion, and not our 
 fin. But if we fhould knowingly difable our- 
 felves, we not only fin againll our own bodies,' 
 but our own fouls too. And indeed we are fa 
 many ways liable to dif orders which we cannot 
 help, that we have no need to increafe them- 
 by our own follies. 
 
 2. 
 
Serm. v. Temperance. 95 
 
 2. Such ways of living as are above what 
 our worldly circumftances will admit, may 
 juftly becfteemed intemperance. High-living, 
 above peoples condition and eftate, either in 
 the daintinefs of their proviiion, or the plenty 
 of them, is intemperance in them^ though it 
 may not defer ve to be fo accounted in thofe of 
 better circumftances. It is going beyond the 
 mean which they fliould fix to themfelves, 
 and is too often the occafion of great injuries 
 done to their neighbour ; and, which brings 
 it under the rule of the text, it unneceflarily 
 over-charges their hearts with care how to ex- 
 tricate themfelves out of difficulties, which 
 were entirely owing to their own prodigality. 
 
 3. Such an application to indulge the appe- 
 tite as robs men of much of their time, not 
 only frequently makes them to fuffer in their 
 fecular affairs, but wrongs their fouls too. Tho* 
 reafon fhould not be difturbed, nor health im- 
 paired ; though the head iliould be firong to 
 drink wine^ and the eftate- able to bear it ; yet 
 this alone is a breach upon temperance, to 
 tarry long at the wine, Prov. xxiii. 30. For it 
 makes a bulinefs of that which ought to be 
 no more than a refreihm.ent, and a preparation 
 for bufinefs. Efpecially if by this means men 
 keep fuch unfeafonable hours at home, that 
 either family-worftiip or their fecret devotions 
 are ftiut out, or they or their families are al- 
 ready becoHiC fo drowfy and indifpofed, that 
 they can at beft only do the work of the Lord 
 negligently. When tliis is the cafe, the fpiri- 
 
 tual 
 
9^ Temperance. Vol. IL 
 
 tua! interefts of themfelves and of theirs is 
 greatly obftruded. 
 
 4. All fuch gratifications of appetite, as di- 
 fturb and lelTen, though they do not entirely 
 takeaway, theexercife of reafon. The only 
 commendable ufe of outward refreshments, 
 is either to fupport the body in its daily necef- 
 iities, or to recruit and refrefh the animal fpi- 
 rits when dull and heavy ; that fo the mind, 
 which is nearly allied to the body in which it 
 dwells, and apt to fliare in all its indifpofi- 
 tions, may become fitter for the fervice of God; 
 and man. All compliances with appetite thus 
 far, are not only lawful but praife-worthy : 
 but every ftep we go knowingly beyond this, 
 is faulty. I wifli this charge may not extend 
 too far among thole who pretend to fobriety. 
 If you cannot allow yourfelves entirely to de- 
 throne reafon, and to transform the man into a 
 beaft, as the open drunkard does ; if other 
 people cannot charge you with tranfgreffing 
 the bounds of temperance, or difcover any 
 alteration • in you for the worfe j yet are you 
 never confcious to yourfelves, that you fuffer 
 reafon to be muddled, and your thoughts to be 
 more confufed, inflead of being more free ? 
 That tho' you have not loft the ufe of your 
 better powers, yet you cannot ufe them fo well 
 as at other times ? That you are neither equal- 
 ly fit for ufeful converfation, nor for the fervice 
 of God, nor for application to your proper bu- 
 linefs. If this fhouid be your cafe, tho' the guilt 
 of it comes not up to the more notorious and 
 
 fcan- 
 
fcanclaloiisinftaiices of intemperance ; yet fure- 
 ly confcience can hardly fail to admonifli yoii 
 111 ferious hours, that it is aniifs. And if iVieh^ 
 pra(ftice as this Ihould be frequent and habitual 
 witii yon, I cannot but apprehend it more hei* 
 nous in the liglitof God, than a flngiea(5tof the 
 groffefc intemper'unce,into which a man is fur- 
 
 ' ' " * ' aracter. 
 
 the bodyi 
 al and im- 
 pure inclinations i Either fuch kinds cf provi- 
 fiori as people have experienced to have fuch 
 an effedt upon themfelveSj or fuch ^ meafure 
 and quantity. Certainly ,' where this is found 
 to be the cafe^ it is not coniiilerit with tempe- 
 rance, to take the fame freedom iri the ufe ©f 
 thofe pfoviiions, as of others 5 or as bth^r peo=i 
 pie may do in the ufe of thefatiie things with- 
 out danger, becaufe they find no fuch efrecft 
 from them. This every man who tenders his 
 own foul, and the fiiaintenance of his pvirityi 
 ftands obliged to, by the general precept, ?i'Ot 
 to make provifwnfor the fiejld^ to fulfil the lulls 
 thereof, R.om. xiii. 14. 
 
 6. Such ftudied and cuf^ohlarygfatificatio'ns 
 of appetite, as tend to fettle the fpirit in a {^n-^ 
 fual frame, or a ftrong turn and addidednefa 
 toward bodily fatisfi5ions, fnould not be 
 eileemed harmlefs things by a Chrrflian. The 
 carnal mind is enmity agai?ijl God, aind finds a 
 Chrifciari work for conilift all his days ; and 
 while he feeds Kh body, it fliould be his en- 
 «^avour as little as may be to feed that, Th:s' 
 
 H make* 
 
98 Temperance. Vol. IL 
 
 makes frequent and high feailing, though it 
 fhould not be attended with any of the bad 
 confequences aU-eady mentioned, yet to be in- 
 expedient and dangerous for moil people. 
 Though all feafting is not unlawful, as I fhall 
 have occalion to fliew prefently ; yet I doubt 
 there are very few, who make a frequent prac- 
 tice of it, who, like the rich man in the para- 
 ble, fare fumptuou fly aim oft every day^ Luke 
 xvi. 19. but muft own, if confcience may 
 fpeak freely, that they put their minds out of 
 frame, give too flrong a bent to fenlible good, 
 and abate the edge of their defire and delight 
 with reference to fpiritual and eternal bleflings. 
 Now whatever hath that efted:, is fo far an 
 enemy, and fhould not be indulged by a man 
 that values the profperity of his foul. 
 
 » II. I proceed to fhew the obligations which 
 lie upon Chriftians, to maintain a flrid guard 
 againfl intemperance. 
 
 1 . The Gofpel recommends temperance as 
 a matter of great importance in Chriftianity. 
 We have many precepts about it. As our 
 Lord and Mafter here ftrongly enjoins it, fo 
 the apoftle ; Be not fillni with ivine^ Eph. 
 v. 18. It is inculcated upon us from the clear 
 light of the Gofpel which we enjoy ; Rom xiii. 
 J 3 . Let lis izalk honejlly as i?i the day^ not in 
 
 rioting and drunkeniicjs, 1 TheiT. v. 5 8. 
 
 Te are all the children of the light ^ and the 
 children of the day : We are not of the nighty 
 7ior pf darknefs, Thercfre let us ?iot feep, 
 
 as 
 
Serm. v. Temperance. 99 
 
 as do others ; but let us wntck, ar.d be fcbcr : 
 For they that fleep^ fieep in the night ; and 
 they that be drunken^ are drunken in the night. 
 But let us who are of the day, be fober. 
 When the apoftle mentions it as a common 
 obfervation even concerning the iieathen world, 
 that thoie among them, who were drunken, 
 were drunken in the nieht: it refleds the 
 greateft fliarne upon the prefent degenerate 
 manners of too many in chrifcian lands, who are 
 not afliamed to be difordered at noon-day, as 
 well as in the noon-day light of the Gofpel. 
 The exceffive indulgence of appetite in the pri- 
 mitive times is fpoken of, as the charader of 
 people before their converlion, but v/hich they 
 were under the cleareft engagements to change 
 upon their entertaining the Gofpel 5 i Pet, iv. 
 3. The time pa ft of our Ife may fufice us to 
 have ivr ought the iviil of the Gentiles, when 
 we walked in lafciijioufnefF^ lujls^ excefs of 
 wine^ revellings, banquettings^ and abominable 
 idolatries, Thefe fenfualities were chieliy 
 pradifed by them, as attendants of the pro- 
 fane and im.pure feflivals of their falfe gods ; 
 and therefore when they turned to God trom 
 idols, they fliould drop all thefe fnifui indul- 
 gences alfo. For the grace of Godj which 
 hath now appeared to all men, teaches us in 
 the firfb place to Hvefoberly^ Tit. ii. 11, 12. 
 Drunkennefs and revellings are works cf the 
 fe/h. Gal. V. 21. which therefore they that 
 are Chrijl's have crucified^ ver. 24. Therefore 
 the drunkard is to be exxluded from chriftian 
 H 2 com- 
 
100 Temperance. Vqj.ll* 
 
 communion, iCor.y. ii. I have written to 
 you, if any one that is called a brother be — 
 a drunkard — with fuch one^ no not to eat. 
 It is obfervable, that the facred hiflorian inti- 
 mates temperance to be an eminent part of the 
 doctrine of the Gofpel, when he tells us, A£ls 
 xxiv. 24. that ¥t\\x heard Paul concerning the 
 faith in Chrijl. And what was that ? We 
 liave an account of no more of his difcourfe 
 upon the fubjed:, but that he reafoned with 
 him oj rigbteouficf^ tempt rance^ and judgment 
 to come, ver. 25. the apoflle chufing out thofe 
 parts of the chriftian docflrine for his difcourfe 
 with Felix, which were mofi: fuitable to his 
 iins and circumflances. 
 
 2. We have lively reprefentations in the 
 word of God, of the danger and mifchief of 
 intemperance. 
 
 We are put in mind of thofe bad effeds 
 for this world, which fo often follow it. The 
 Vuin of health and eflate 5 the quarrels and 
 contentions it fo often excites to the preju- 
 dice of others, and often to mens own de- 
 ilrudion. That the drunkard and the glut- 
 ton ftjall come to poverty, Prov. xxiii. 21. IVho 
 hath woe F who hath forrow ? who hath conten- 
 tions F who hath babbling 1 who hath wounds 
 without cat f ? who hath rednefs of eyes ? They 
 that tarry long at the wine, they that go to feck 
 mtxtwine, ver. 29, 30. 
 
 It is big with innumerable other fins. The 
 parent efpecialiy of impurities. Be not filed 
 with wine, wherein is excels, or unbridled 
 
 dif^ 
 
Serm. V. Temperance. ioi 
 
 difTolution of manners. It is mentioned as 
 one fruit of tarrying long at the wine, Prov, 
 xxiii. 33. Thine eyes JJoall behold Jirange womeVy 
 and thine heart Jhall utter perverf, things. It 
 often prompts to do others the mofl extrava- 
 gant injuries : and though in human courts of 
 judicature it is often admitted for a plea in 
 abatement of fuch crimes, that a man was 
 difordered with liquor when he did them ; 
 yet I very much doubt, how far they will be 
 allowed at God's tribunal for an extenuation, 
 as long as men were fore-warned of fuch 
 confequences, as poffible and probable to in- 
 fue upon intemperance, and were cautioned 
 againft it from that confideration. 
 
 It is eminently of a hardening nature, and 
 tends to make conference infenfible and ilupi- 
 fied. Whoredom and wine, and neiv wine 
 take away the hearty Hof. iv. 11, It makes 
 mtn forget the law of God, Prov. xxxi. 5. 
 They are not only unteachable, while in an 
 aft of intemperance j but commonly frequent 
 ad:s fear the confcience, and render them un-- 
 apt for impreffion even at other times. 
 
 And, as the fruit of all, without folemn re- 
 pentance, it will certainly exclude from the 
 kingdom of God, i Cor, vi. 10. This quickened 
 holy Paid to theutmoft guard and caution over 
 his bodily appetites ; 1 Cor. ix. 27, 1 keep tin- 
 der my body, and britJg it into fubjeBion , lefi 
 that by any means, when I have preached to 
 others J I myfelf fiould be a caft-aiuay,^ 
 
 H % %. 
 
202 Temperance. Vol.11. 
 
 3. The bounty and goodnefs of God, in 
 granting us the comforts of life, and leave to 
 ufe them as far as is for our real good and 
 fafety, is an argument to gratitude, not to a- 
 bufe his favour. 
 
 He g/'Urj us all things richly to eiijcy, 
 I Tim. vi. 17. and fhall we employ the 
 fruits of his rich beneficence to his difhonour, 
 and to our own hurt ? How juftly then may 
 he refume his own forfeited gifts ? take aivay 
 his corn in the time thereof ^ and his ''c^ifie in 
 the feafon thereof? as he threatned to do to 
 Jfrael^ Hof ii. 9. 
 
 He allows us not only the necejfTaries of 
 life, but all reafonable conveniencies, which 
 we can fairly come by : A vail variety of crea- 
 tures for our food, and wi?ie in its feafon to 
 make glad the heart -, Pfal. civ. 15. He does 
 not confine us to the mere fupply of the necef- 
 lities of nature, but allows a freer ufe of his 
 (Sreatures in proper time and meafure. All 
 feafting is not forbidden. There v/ere facred 
 feafts of divine appointment under the law, 
 wherein the people were to rejoice before the 
 Lord every year, and to partake of the boun- 
 ties of providence with a fober freedom. And 
 there were feafts among good men in thofe 
 tim^es upon civil occafions : as Z/O/'s, when he 
 entertained the angel at unawares ; and Abra- 
 ham\j at the Vy-eaning of Ifaac^ We find the 
 Lcft-d Jefus himfelf countenancing a marriage- 
 fead ^vith his prefence, and by working a mi- 
 racle to fuppiy their want of wine, in John ii. 
 
 Feafling 
 
Serm.v. Temperance. 103 
 
 Feafting therefore is not unlawful in itfelf, 
 when it is managed, in the fear of God, witli 
 fobriety, and in due time and place. All that 
 God forbids us, is to unman ourfelves, and to 
 do our fouls a prejudice. 
 
 Befides this, under the Gofpel our charter is 
 inlarged from what it was under the law ; all 
 the ceremonial diftindiion of meats being abo- 
 liihed, and our liberty by that means extended 
 to a greater variety. Therefore an intempe- 
 rate abufe of our liberty to licentioufnefs, mufl 
 be more criminal under the Gofpel ; when 
 we are taught, that God hath created all forts 
 of meats to be received with thankfgiving of 
 them which believe and know the truth ; for 
 every creature of God is good, and nothing to 
 be refufdy if it be received with thankfgiving -, 
 being fanditfied by the word of God^ and pray- 
 er^ i Tim. iv. 3. — 5. that is, being warrant- 
 ed to ufe it by the word of God, if we do not 
 forget to acknowledge God in it by prayer and 
 praife. Now how ungrateful {hail we be, if 
 we cannot fatisfy ourfelves with the regular ufe 
 of fo large a fupply .'* Like our firft parents, 
 who could not be content without the forbid- 
 den fruit, tho' they were allov/ed the ufe of 
 every other tree in the garden. 
 
 4. The Gofpel directs us to a better ufe of 
 our fuperfiuities, which will redound very 
 much to our own advantage ; that is, to re- 
 lieve the neceffitous with what we can fpare 
 ourfelves : And this inforced with a declaration 
 of the high honour which our Mailer will put 
 
 H 4 upon 
 
I©4 T^MPERAi^CE, Vol, lij 
 
 upon fuch feryices, Matth. xx. 45, I was an 
 jjlingredi and ye gave me meat \ I was thirfty.^ 
 find ye gave pje drjnkj 65c, FoVy as in ver, 
 40, iuafmuch as ye have done it unto one of the. 
 leajl of thefe my brethren^ ye have done it 
 tinto me. And fliall we rain oar fouls by an 
 fnteniperate ufe of thofe things, with which 
 we might lay up a good fecurity for the time 
 to. cQine f 
 
 5. The example of Chriil in this matter 
 l^ys a ftrong engagement upon Chriflians, He 
 was not indeed, as he tak^s notice himfelf^ 
 Matth, xi, J 8, 19, like John the Baptiji^ 
 who came neither eating nor drinking 3 thai 
 is, not as pthei* m^n do, but uling a very fpare 
 gnd peculiar diet, But Chrift game eating 
 pid drinking^ that iSj uling fuch a diet as o^ 
 ther fober people were want to do^ and gon^ 
 yerfing freely with all forts for their good. 
 His rnalicious enemies indeed called him for 
 fl^is, a man gluttonous and a wine^biober^ a 
 friend of publicans andfinners 5 but mofl in^ 
 juriouily. As he was defigned for a common 
 example, he was the fitter for it by living 
 In thg cprpngon manners as far as innocence 
 would allow ; and fq he did» hut never es;^ 
 ceeded the bpunds of flrid: regulation, H§ 
 was fcmctirnes at fealls 3 and thereby teacher 
 VIS, that not only to fupport, but moderately 
 %o Relight the body by eating and drinking, is 
 not at all times unfeemly for a Chrifbian ; but 
 fhen b? paintaine^l ilrid: fohriety, and fpen^ 
 |iot fdch feafons in merq vanity and levity, 
 
 but 
 
germ, v, Temperance, 105 
 
 but purfued his general end of doing good, 
 efpecially to the ibuls of men j as we have ^ 
 remarkable inftance in the profitable inftruc-r 
 tions which he took occafion to deliver, 
 whei> he was prefentat an entertainment upon 
 the invitation of a Pharifce^ Luke xiv, He 
 did not make feafts his ordinary choice 3 but 
 commonly lived upon plain provifions ; and 
 ever by his example recommended to his dif- 
 ciples, wh^t he prefcribes in the text by his 
 doctrine, never to have his heart overcharge4 
 pr hindred in his work by the refrefliments of 
 the body. 
 
 6. Internperance will put us into the woril 
 pofture for Chrifl's coming to death and 
 judgment, Who would not be afraid an4 
 sdiarped to meet him in fuch ^n ad of lin ? 
 And yvhen we have fuch great events before 
 Vis, and the time of them is ever uncertain, 
 this thought fhould always be an effedual re- 
 (traint from irregular indulgencies. The old 
 'tt^or/;/, Ch rift tells us, 'ii^ere eating and drinks 
 ingj that is, luxurioully, till the food ca7ne^ 
 i^nd fwept thern away, Matth. xxiii, 38. Oh 
 the dreadful furprize ! And fo he intimates it 
 will be with many at liis own coming ; ivla 
 JJdali fay i?2 their hearts^ the Lord delayeth 
 his comings and fo embolden themfelves to 
 eat and di^ink vjith the drunken, ver. 48, 49, 
 But furely we fhould tremble at the thought 
 cf being found in the number, confidering 
 what follows, ver, 50,51. The Lord of that 
 J'^rVf^nt fiall come in a day u\ben h? looketh 
 
 not 
 
lo6 Temperance. Vol. II. 
 
 Tiot for him^ and in an hour that he is not 
 cicare nf-, and fiall cut him afunder, and ap- 
 point him his portion -with the hypocrites ; 
 there fjall be ^seeping and gnajhing of teeth. 
 Intemperance is in itfelf one of the worft 
 preparations to bid him v/elcome 5 and at the 
 lame time it hinders men in every other 
 branch of preparation, it induces them to 
 put the evil day from them, till it come 
 at unawares. 
 
 Be perfuaded then, ac Chrifl exhorts, to 
 take hetd to yoiirfdves in this matter, left at 
 any time you fhould exceed proper bounds in 
 the indulgence of appedte. Many in this 
 city are in peculiar danger, by the frequent 
 occaiions of fcafting in the city companies, as 
 well as in their own and their friends houfes, 
 and efpecially ^ at this feafon of leifure and 
 more cuflomary freedoms. I believe you would 
 find it your wifdom at all times to attend to 
 the foUovs^ing directions. 
 
 Maintain a fixed deteflatlon of Intem.pe- 
 ranee, even the loweft degrees of it ; as a 
 thing unv/orthy of the dignity of your natures, 
 vaftly prejudicial to the intereils of foul and 
 body, highly difplealing to God, and peculi- 
 arly aggravated by the chriilian light and pri- 
 vileges you enjoy. 
 
 Avoid as much as you can the fociety of the 
 intemperate ^ at leaft make them not your cho- 
 fen companions. Pro v. xxiii. 20. Be not among 
 
 * This was preached Z>fcf»j5. 30, ijzz. 
 
 winC' 
 
Serm. V. Temperance. 107 
 
 ^ine-bibbers, amon^^ft ruAous eaters, offiefi. Bad 
 company in this, as in all other cafes, is moft 
 pernicious 5 it leads people by degrees in com- 
 pliance to evils of wliich once they never 
 thought. Scarce any are led at firfl by them- 
 felves to intemperance, but by fome evil com- 
 panions. 
 
 Allow not yourfelves to proceed to the ut- 
 moft bounds of things lawful. There is but a 
 ftep between that and being tranfgreffors in this 
 as well as ether matters ; and the tranfition is 
 eafy, and very likely to be made at one time or 
 other, if we often venture to a precipice. 
 
 When you fall into the v/ay of that which 
 you know to be enfnaring, be peculiarly on 
 your guard. That is the meaning of the di- 
 reaion, Frov. xxiii. 2. Fut a knife to thy 
 throaty if thou be a mmi given to appetite. 
 A man would not be eager of the richeft dain- 
 ties with a knife at his throat : fo when we 
 are aware of peculiar temptation, we fhould 
 Teprefent it to ourfelves to awaken fear of 
 tranfgrelTing, left our table pould become our 
 fiare. And in ver. 3 i . Look ^ not upon the 
 wine when it is red, when it giveth its colour 
 in the cup, ivhen it moveth itfelf aright. If 
 you know appetite is apt to be too^ hard 
 for you, you need not call in imagination to 
 its alTiftance. 
 
 Take heed of giving way to the beginnings 
 of intemperance. It infenfibly fteals on to 
 higher degrees, and grows upon thofe who 
 p-ive it entrance. Sad inftances I believe may 
 ^ be 
 
io8 Temperance. Vol. II. 
 
 be recollecfted, v/ithin the knowledge of moft, 
 of perfons once in appearance of the ftridteft 
 fobriety and regularity, who from fmall be^ 
 ginnings, which were not reftrained at firft, 
 have funk into the moft perfed: fottifhnefs and 
 fenfuality, and been entirely loll to God, the 
 world, and themfelves. Intemperance eats 
 like a canker, and too often increafes with 
 age ; which fhould make young people efpe-» 
 eially very cautious of the leaft degrees of it. 
 
 And efpecially fee that you keep up in your 
 fouls the life and power of religion ; that your 
 time and thoughts be well employed, that 
 you may not be under the temptation of hdfV- 
 ing recourfe to fenfual indulgencies to pafs 
 away your tim^e. Be fober, putting on the 
 breafi-plate of faith and love, and for an heU 
 met the hope offahation, i ThelT. v. 8. Mak-^ 
 ing ufe of your faith, and love, and hope, to 
 fortify you againft every allurement to intemr? 
 perance. And be filled with the Spirit : For 
 if ye walk in the Spirit^ attending to and fol^ 
 lowing his gracious influences, ye [hall not fuU 
 fil the lufl oftheflejh. Gal. v. i6. 
 
 SER. 
 
{ 109 ) 
 
 SERMON VI. 
 
 Chriftian Contentment. 
 
 P/# /. L . iv. II. the latter part, 
 
 ^— — / have learned in ivhatfoever Jlate I dm^ 
 therewith to be content, 
 
 IT is a confiderahle branch of the duty 
 which we owe to God and to ourfelves, 
 to have our afrecTtion to prefent enjoyments 
 fo moderated, that whether we have them or 
 want them, whether we have a larger or a lefs 
 fhare in them, we may yet enjoy God and 
 
 ourfelves. This is the contentment which 
 
 the apoftle could lay in the text that he had 
 attained. And a great thing it was, even for 
 an excellent faint to be able to fay fo. 
 
 He let the Philippians know, in vcr, ib. 
 with what pleafure he received their kind con- 
 tribution for the relief of his neceffities. But 
 then he was careful to acquaint them, that he 
 meant not by this to intimate, that he had 
 
 been 
 
no Chrijlian Contentment. Vol.11. 
 
 been difcontented before at the ftraitnefs of 
 his circumftances, ver. ii. Not that I fpeak 
 in refpeSi of want : I can undergo even that, 
 and yet be tolerably eafy. For I have learned^ 
 in 'whatjoever jlate 1 am^ therewith to be 
 content. '* My mind can be competently 
 *' fuited to my condition, if my condition 
 *' happen not in all refpedts to be fuited to 
 *' my mind." 
 
 This is a very em.inent part of the chrillian 
 temper, wherein we ihould all afpire to be 
 able to fay the fame thing with the blelfed 
 apoftle. And in the profecution of the fub- 
 jed, I would, I. Explain this difpoiition of 
 mind. And, II. Shew, how it m^ay be learned. 
 
 I. This difpoiition of mind is to be ex- 
 plained : To be content in whatfoevcr Jlate we 
 are. 
 
 I have already hinted, that the apoflle on- 
 ly means this with reference to any fort of 
 outward condition for this world. That is 
 the proper province for contentment. It 
 would ill become a man to fay, " In v/hat- 
 *' ever ilate my foul \%:, w^hether it be under 
 " the reign of lin or of grace, whether it be 
 ** in a ftate of acceptance with God, or un- 
 *' der his wrath, yet I am content." Thisis 
 really the temper of too many thoughtiefs fin- 
 ners : But it is very far from being com- 
 mendable. All God's calls and warnings are 
 defigned to awaken them out of this fecurity ; 
 that they may never reil contented, till they 
 
 are 
 
Serm. vi. Chrijiian Contentment, r i f 
 
 are in a fafe ftate for eternity. Nor would 
 it be much more proper for a good man to 
 fay, " I am content with the degrees of con- , 
 *' formity to God, and of vidory over my ir- 
 " regular inclinations, which are already ob- 
 ** tained." It is certain St. Paul was of quite 
 another frame, as he declares in this fame 
 epiftle, chap. iii. 13, 14. Forgetting the things 
 which are be hind , and reaching forth unto ihojs 
 things which are before^ I prefs towards the 
 viark. He means no more in the text hut 
 this, that he was prepared to exercife con- 
 tentment, whether he v/as in a high or a low 
 condition in this world. 
 
 But what is this contentment in every 
 ftate? 
 
 The word here ufed, dvrd^y.yii; iTvai, and 
 d'JTapxii'xj which is ufed in another place for 
 contentment, ftric^tly imports afclf-fufficitncj. 
 Which can by no ' means be underftood, 
 when applied to any creature, in feparatloii 
 from God, in whom all our fprings are : 
 but it imports a tranquility of mind, which 
 does not abfolutely depend upon the things 
 of the world ; but that whatever our outward 
 condition is, our minds can have a foundation 
 for reft and compofure. 
 
 It would run too high for chriftian con- 
 tentment, to take a full fatisfaftion in any 
 earthly eftate j to take up our reft in it, tho' 
 it fliould be the beft and moft advantageous to 
 our outward man ; fo as to have no lively de- 
 iires after a better flate ; but to be ready to 
 
 fay. 
 
112 Chnjlian Confentriienfi YoLlh 
 
 fay, it is good to be here 3 1 would live here 
 ahvap, if I might have my option. The 
 frame here recommended, is not to be con- 
 tent with any llate upon earth as our portion. 
 St. Paul itvthe third ehapter of this epilile,de- 
 fcribes men oi that chara6t:er, who fo mifid 
 and aitedt earthly tbivgSy ^s enemies of the 
 crojs of Chrijl ; and in oppofition to them, 
 gives it as the character of himfelf and othdr 
 Chriflians, Our converfation is in bcdve^i, ver. 
 
 On the other hand, it is not inconiiflent 
 with the grace of contentment, to have a 
 fenfe of any thing ungrateful or uneafy m 
 our prefent lot. To be without that, would 
 be ftupidity, and not contentment. Nor wilt 
 every dcfire, or regular endeavour to better 
 our outward eircumftanccs, be an argument 
 of difcontent. Such dclires are the foundl- 
 tion of diligence and induftry in mens calU 
 ings, which ferves fo many good pufpofes in 
 the world: and God himfelf encourages meh, 
 by temporal promifes, to diligence, to make 
 the improvement of their worldly condition a 
 fubordinate end of their labours. 
 
 But true chriftian contentment with ctir 
 ftate and lot, comprehends in it fuch things as 
 thefe : 
 
 1 . That our defires of worldly good are 
 low and moderate. That we are not eager 
 
 after mxuch, nor feek great things J or our- 
 
 felves y but that our defires be reduced v/ithin 
 
 the bounds of neceffity and r-eafonable con^ 
 
 venience. 
 
Serm. vi. Chrijfian Contentment, 1 1 3 
 
 venicnce, or at leaft are not hot and impe- 
 tuous after more. To this the apoille ex- 
 horts, I Tim. vi. 8. Having food and rai^ 
 ment^ let us be thereivith content :^ thait is, 
 let us be able to acquielce and be eafy, tho* 
 we {hould be allowed no more. We find 
 Jacob forming his defires with fuch mode- 
 ration, at his fetting out in the world ; and 
 when he was to enter upon a journey of fome 
 length and diftance from his father's houfe, 
 he afked not riches and grandeur, but that 
 God would give him bread to eat^ and - ail- 
 ment to put on. Gen. xxviii. 20. And it will be 
 the wifdom and happinefs of other young 
 people to fet out in the world, without 
 mounting their defires very high ; at leaft 
 with a refolution to be eafy, tho' they fhould 
 be able to compafs no more than a fubfiftence. 
 A man that cannot be eafy with that, knows 
 not in truth what would make him eafy j 
 for covetoufnefs is infatiable. We fee peo- 
 ple arriving at one enjoyment after another, 
 which once feemed the top of their ambition; 
 and yet fo far from contentment, that their 
 defires grow fafter than their fubftance; and 
 they are as eager to improve a good eflate 
 when they are become mailers of it, as if 
 they were ftill drudging for food and rai- 
 ment. Chrift warns us againft this fort of 
 covetoufnefs, which confilts in infatiable de- 
 fires, Luke xii. 15. Take heed and beware of 
 covetoufnefs ; for mans life conjijieth not m 
 the abundance of the things which he pop- 
 
 I Mah. 
 
1 1 4 Cbri/fian Contentment. Vol. II. 
 
 feffeth. In the parable which immediately 
 fucceeds this caution, the rich fool, whom 
 Chrift defcribes and blames, is charsred with 
 no injuflices or evil pradices, but only with 
 infatiable delires of abundance, and too in- 
 tenfe a concern to lay up goods for many 
 years. The apoftle exhorts the Hebrews^ 
 Heb. xiii. 1 5. Let your conver fatten be ivith- 
 out covetotifriefs, and be content ivith fucb 
 thi72gi as we have: roic, irxpovjiv, prrjent things. 
 Till we arrive at fuch a temper, that we can 
 be content and eafy with what we have at 
 prefent, covetoufnefs is predominant ; and 
 the fame principle will keep us uneafy in any 
 future circumftances, when they may become 
 prefent. 
 
 2. That in all our views of bettering our 
 worldly ccndition, we indulge not immode- 
 rate cares. A prudent care of our affairs be- 
 comes us as reafonable creatures and as Chri- 
 flians J but a contented mind will not allow 
 us to overdo herein. And we may over- 
 do, either by engaging in a greater variety 
 of cares, than we can manage with compo- 
 fure of mind, and in conliftence with our 
 other duties ; or by fuffering any particular 
 cares to run out into anxiety. 
 
 Some, from their eager defire of gain, 
 drown themfelves in fuch a variety and hurry 
 of bufinefs, as is beyond their capacity and 
 head to manage. Such a conducft generally 
 defeats its own end, and ilTues in difappoint- 
 ment and lofs for this world. But efpecially 
 
 it 
 
%>erm. vl. Chrifiian Contentment. 1 1 5 
 
 it is prejudicial to mens fouls ; either not 
 leaving them reafonable time to attend to their 
 better interefts ; or following them into their 
 reading, and hearing, and praying, fo that they 
 cannot perform them without great diftradion 
 of thought ; or prefently wearing off any good 
 impreffion made upon their fpirits. Our Sa- 
 viour cautions his difciples againfl this, as well 
 as intemperance, Luke xxi. 34, Takeheidto 
 yourjdves^ Uji at any time your hearts be 
 overcharged with furfdting and drunken^ 
 nefsj and cares vf this life^ and fo that 
 day come upon you unawares. And if it 
 concerns us to take heed left this fhould 
 be the cafe at any time, what mufl be the 
 mifchief and danger of a perpetual hurry 
 of worldly bulinefs j when men launch 
 out beyond their depth, and pollibly can- 
 not retreat and difengage themfelves when 
 they will ? 
 
 Others, tho' they may not enter upon an 
 undue multiplicity of bufmefs, yet are intempe- 
 rately folicitous about that in which they do 
 engage 5 that isj about the iffue and fuccefs of 
 their projeds and endeavours. They are not 
 fatisfied with having aded the proper and pru- 
 dent part incumbent on them, and then to 
 leave the event to God j but torment and 
 rack their minds about that which is not in 
 their own power. This is that fort of tak^ 
 ing thought for the morrow^ againft vvhich 
 our Saviour cautions, Mat, vi. 3^1 And that 
 finful carefulnefs^ from which the apofile de- 
 
 I 2 horts 
 
1 1 6 Chrijlian Contentment, Vol. II. 
 
 horts us, Phil. iv. 6. Be careful for noth'mg ; 
 but in every thing by prayer and Juppli cation, 
 with thankfgivingy let your requefts be made 
 known unto Gcd. Anxiety is an evident mark . 
 of difcontent, and will be a certain hindrance 
 to contentment in any condition, as long as rt 
 is indulged. 
 
 3. That whatever our prefent condition be, 
 we chearfully fubmit to the providence of 
 God in it, in oppofition to all murmuring 
 complaints of him, tho' our lot fhould be 
 flrait and uneafy. Chriftian contentment ef- 
 fentially includes in it a refpedt to divine pro- 
 vidence in all our circumilances, and a hum- 
 ble acquiefcence in the difpofals of it. If we 
 fret againji the Lord^ becaufe things are not 
 according to our mind, we fly in the facq of 
 the great orovernor of the world ; and in- 
 
 DO 
 
 ftead of helping ourfelves, fhall vaftly increafe 
 our difficulty, by making him our enemy. But 
 when we have uprightly done our part, what- 
 ever the event be, it becomes us to fay with- 
 E//, I Sam. iii. i^. It is the Lor d^ let hifn 
 do what feerneth him good. If any comfort, 
 which may appear defirable in itfelf, is de- 
 nied us, there fhould be a placid fubmiffion 
 upon the foot of v^hdX Jacob told Rachel^ 
 when £he was difcontented for want of chil- 
 dren, Gen. XXX, 2. God hath withheld from 
 thee the fruit of the womb. It was a truth 
 which became a better mouth than that of 5^- 
 lah, when he faid to Balaam^ Numb. xxiv. 11. 
 ne Lard hath kept thee back from honour : 
 
 And 
 
Serm. vi. Chriftian Contentment, 1 1 7 
 
 And it lliould be a quieting thought to good 
 men, whenever they are dilappointed in fuch 
 expectations. If you have not that fuccefs by 
 an induftrious application to bufinefs, as others 
 around you have j it Ihould be a thought pre- 
 fent with you, Tie Lord makcth poor, and 
 maketh rich ; he hringeth loiv, and liftctb up, 
 I Sam. ii. 7. Contentment, as a grace, in- 
 cludes in it this regard to God. 
 
 4. That we are lb eafy with our pwn lot, 
 as not to envv others who may be in more 
 profperous circumftances. Envy is an mral- 
 lihle mark of difcontent. Duty to God and 
 charity to our neighbours would induce us to 
 take pleafure in the welfare of others, whether 
 we immediately {hare in it or not. A con- 
 tented mind upon the principles of religion, 
 would naturally fall into fuch reflections as 
 thefe, if we fee other men poffeffed of a lar- 
 ger affluence of comforts than we 5 " The 
 *' love or hatred of God are not known by 
 " fuch things as thefe. If our more profpe- 
 " rous neighbours fhould be bad men, their 
 *' riches may be to their hurt, and the pro-- 
 " Iperity of fools may deftroy them. If they 
 *' be good men, God, who knows what is 
 *' beft for every one, may know it fafer for 
 " them to be intrufted with fuch comforts, 
 ** than it would be for us^ that they may be 
 *' great mercies to them, and yet would prove 
 " too ftrong temptations for us. Or, if that 
 " lliould not be the cafe, yet jhall not God 
 " do "ivhat he ivill with his own ? Or, Jhall 
 
 I ^ *' my 
 
ii8 Chrtjli an Contentment. Vol.11. 
 
 « Piy eye be evil againft my neighbour he- 
 ** caije God is good to him? Mat. xx. i^,^* 
 As charity i fo contentment envieth not, 
 
 5 . That we are fo far fatisfied with our pre- 
 fent condition, whatever it be, that we will 
 not ufe any unlawful means to better it. It 
 is a certain fign that our minds are not brought 
 down to the pleafure of God in our lot, if 
 we can allow ourfelves to go out of God's 
 way in any inftance to change it. He that 
 is pofTefTed of the grace of contentment, 
 will not allow himfelf, whatever inconveni- 
 ences may accrue to his body, to venture up- 
 on the dilpleafure of God, and the viol ition 
 of his confcience to remove them. He can- 
 not find in his heart to mend his circum- 
 ftances by any adls of injuftice, or fraud, or 
 violence, or by making fhipwreck of faith and 
 of a good confcience. The apoftle oppofes 
 to contentment fuch a difpofition that men 
 WILL be rich, i Tim. vi. 8, 9, 10. They 
 wi/ihe fo at all adventures, whatever it cofts 
 them, tho' they fhould facrifice principle, and 
 religion, and honour to the obtaining of their 
 end. We are told particularly the mifchie- 
 vous effeds of fuch a refolute determination 
 in this cafe. They that will be rich, fall in-, 
 to temptation, and a fnare^ and into many 
 foolifh and hurtful lu/is, which drown 7nc?t 
 in deJlrtiBion and perdition. For the love of 
 money, fuch a love of money, or covetoufnefs, 
 is the root of all evil j which while fome 
 have coveted after y they have erred from the 
 
 faith^ 
 
Scrm. vi. Ckrjii an Contentment, u^ 
 
 faith ^ and have pierced tbe?}ifelves through with 
 tnany forrows. When the Roman foldiers came 
 to jfohn the BaptiJ}, among others that were 
 ftruck with the novelty of his preaching and 
 baptifm, and afked him, And what fiall we do? 
 John wifely addrelTed to them fjitable to their 
 temptations, with thefe advices, Luk^ iii. 14. 
 Do violence to no man, neither accufe any fal/lv^ 
 and be content with your wages. The fol- 
 diers were pinched with their narrow allow- 
 ance, and too apt to injure other people to 
 make up that defed:, either by uxingj vio- 
 lence or falfe accufations^ that they might reap 
 the plunder of other mens goods : fohn there- 
 fore particularly cautions them againft tiiefe 
 ill ways of providing for themfelves -, and ex- 
 horts them to contentment with the allow- 
 ance of their ftation, as an effecflual preferva- 
 tion againft all fuch irregular courfes. 
 
 6. That we make the beil of our condition, 
 whatever it may be. We are too prone to 
 caft our eye only upon the dark Hdc of our 
 condition. But a contented man will impar- 
 tially furvey all the circumftances of his lot; 
 and that will foon enable him to difcern ma- 
 ny things fit to alleviate and ballance his un- 
 eafinefs. He will reflect in fuch a way as 
 
 this : '' If I have not fo large a fliare as 
 
 " fome others, yet have I not enough to car- 
 " ry mc thro' the world ? If I have not a large 
 " provifion made for time to come, yet hath 
 " not God hitherto given me my daily 
 *' bread, and what occafion have I to diflruft 
 I 4 " him 
 
120 Chrijlian Contentment. Vol. II. 
 
 '* himfortbe futuie? If I have not enough 
 " to gratify every random inclination, yet 
 ** have I not fufficient to fupply real wants ? 
 " If I am denird fome things which I de- 
 " lire, yet is not this the cafe of the great 
 ** and of the moft abounding ? If others 
 *' profper in the world more than I, yet are 
 *• not fome more diftreffed ? If I live more 
 ^^ diredly upon providence, yet have not 
 ^' gcoilnefs and meicy followed me all my 
 '* pafl days ? and why fhould I doubt, but 
 *' that in the way of duty they will follow me 
 " all the days of my life f If I have not every 
 " thing I wifh for, yet have I not unfpeakably 
 " more than I deferve ?" A difpolition to con- 
 tentment readily cherijGies itfelf with fuch con- 
 fiderations. But it will be proper farther to 
 fhew, 
 
 II. How fuch a frame is to be learned. 
 
 The apoftle declares that he had learned 
 this. In our prefent depraved ftate, it is not 
 a temper to which we are naturally difpofed : 
 Whether v/e look into our own hearts or ob- 
 ferve the world about us, we may eafily per- 
 ceive this. Whoever is polTefTcd of it, is a 
 learner before he attains it. And without 
 doubt the apoftle means, that he learned it in 
 the fchool of Chrift -, by laying to heart the 
 principles inculcated by chriftianity, which were 
 fufficient to animate fuch a temper ; by impro- 
 ving every other advantage fit to form him to 
 it 5 and by the gracious teaching pf the divine 
 
 Spirit, 
 
Serm. vi. Cbrijlian Contentment. 121 
 
 Spirit, making all fuccefsful. Thus he learned 
 it gradually, and became from time to time a 
 better proficient. So may, fo ought we to 
 arrive at fuch a temper. 
 
 I. Chriftiajiity fets in view the rnoft folid 
 principles of contentment, and the ftrongeft 
 motives to it. Such as, 
 
 Th^ perftBions of the blefTed God, whofe 
 providence difpofes our lot. He is juji and 
 righteous in all his proceedings As a per- 
 fe<ft being, and the judge of all the earthy he 
 cannot but do right. If we firmly believe 
 this, though we fhould not be able to account 
 for fome particular adminiftrations, yet we 
 fhall readily impute that to our own igno- 
 rance and narrov/ views, rather than call in 
 queftion fo indifputable a principle. What- 
 ever occurs, we fhall afcribe righteoufnefs fo 
 our maker ^ Jobxxxvi. 3. His ^Xmi^Xy pew er 
 is another reafon to filence every murmur j 
 for what advantage can it be to repine at our 
 lot, when we are entirely in his hand, who 
 doth 'whatever pleafeth him in the armies of 
 heaven, and among the inhabitants of the 
 earth, Dan. iv. 35. Nor is.this abfolute pow- 
 er in the hands of a malevolent and unkind 
 being, but one of infinite gcodnefs, who loves 
 his creatures, and confults their good j and 
 has unerring wifdom, to judge in every cafe 
 arid for every perfon what is heft for them. 
 We know not what is good for ourfelves in 
 this life J we have often found already, that 
 if we had had our own defires, it muft have 
 
 been 
 
 \ 
 
122 Chriji tan Contentment. Vol.11, 
 
 been in anger ^ and to our real prejudicice. 
 What reafon therefore have we to be con- 
 tent, and even to rejoice, that our times are 
 in God's hands ? Chrift, in his fermon upon 
 the mount, ftrikes at the root of diftruflful 
 and difcontented cares, by reprefenting the 
 bounty and the ivifdom of providence : the 
 bounty of it, as extending to the meanefl 
 creatures, to the fowls of the air^ Matt. vi. 26. 
 and the wifdom of it, in that our heavetily 
 Father knows what we needy ver. 3 2 . 
 - The relations in which we ftand to God, 
 ftill enforce the argumenf to contentment. As 
 we are his creatures, we are rightfully at his 
 difpofe. JVce to him that ftrives with his 
 Maker. Let the potfierd firive with the pot- 
 Jherds of the earth -^Jhall th clay fay to Urn that 
 frfioneth it, what makeft thou ? Ifa. xlv. 9. 
 We forget our condition and original, if we 
 acquiefce not in the determinations of the au- 
 thor of our beings. This coiifideration, that 
 all is derived from God, compofed fob into 
 a calm, fob i. 2 i. The Lord gave, and the 
 Lord hath taken aivay, bL'JJ'dd be the name 
 (f'the Lord. If we conlider ourfelves farther 
 as fuch who have offended him, and forfeited 
 every benefit, even life itfelf: can there be 
 any juft reafon for difcontent, becaufe we 
 enjoy not all the comforts we can think of.? 
 It is grace that we have any left. But ef- 
 pecially, if we can juftly hope that we are 
 his children in the mofl diftinguifhing fenfe j 
 this may we}] reconcile us to anycircumilances 
 
 of 
 
Scrm. vi. Chrijiian Contentment. 1 23 
 
 cf our lot here. If we are brought into his 
 family by Chrift, fo that he is our Father, our 
 Friend, and our God j we have a fatisfying 
 portion, how little foever we may enjoy of 
 worldly go.:d j and may juftly fay with Jacobs 
 Gen. xxxiii. 11./ have enough ; or, as it is in 
 the Hebrew, I have all things : for if God 
 and Chrift be ours, all things are ours, as 
 far as God lees that they will conduce to our 
 real intereft, i Cor. iii. 2 i . Dijlrefs, or famine, 
 ar nakednefs, height or depth, fiall not fepa- 
 rate us from the love of Gcd^which is in Chriji 
 fefus our Lord. , 
 
 The fulnefs and extent of the divine prO" 
 mifes is a cohftant reaf.n for contentment. 
 Thefe are breafls' of confolation,"^ from which 
 we may draw refrefhment in every ftate of 
 life ; they are either particularly fuited to our 
 circumftances, or more generally comprehend 
 them. That one promife o£ God's being with 
 us, might carry aChriftian chearfully thro' life. 
 Upon this principle the apoftle recommends 
 C mtentment, Heb. xiii. v. Let your coii^ 
 fation be without covetoufnefs, and be content 
 with fuch things as ye have-, for he hath faid, 
 I will never leave thee nor jo>fake thee. In 
 the moft folitary or mean condition, we can- 
 not be alone, or deflitute, if the Father is 
 with us. 
 
 The various mercies, which adtually attend 
 us in every ftate, if they be cbfervedand fe- 
 rioully meditated upon, will ftrongly oblige to 
 conten^pient.. We are never in fo low and 
 
 un- 
 
124 Chrijlian Contentment , Vol.11. 
 
 uneafy cirGumflances in this world, that there 
 are nb mixtures of mercy and l^v^ur. If we 
 have not abundance, yet have we not necef- 
 faries ? lack we any thing ? If we lofe fome 
 dqar relation, yet are not others left ? If we 
 have met with fome difappointments, yet are 
 we ilripped of our all? flave we no inftances of 
 a lower and ftraiter condition than our own ? 
 Certainly we muft be very ungrateful Jo God, 
 to Overlook the advantageous parts of our lot,, 
 becaufe of fome circumftances which we 
 fhould not chufe.- 
 
 The fiortfiefs' of J otin^time below J and the 
 approaches of death, loudly fpeak the reafon- 
 ablenefs of contentment with our prefent con- 
 dition. A traveller will be contented on the 
 road with the accommodations he meets with, 
 tho* they {hould not be the beft, upon the pro- 
 fpedt that he is going hcmie, where he ihall have 
 better ; efpecially if he expeds to be foon at 
 home : fo a Chriftian Ihould be eafy with his 
 lot in his fhort pilgrimage thro' this world; 
 whiub he k- .ows is Ihorter compared with 
 eternify. than the longeft journey he can un- 
 dertake compared with the reft of his life on 
 earih. And efpecially if we confider that we 
 can carry nothing home with us, which will 
 be of feiv;ce beyond the grave, m.ore than 
 the pooreil can. A confideration, by which 
 the apoftle enforces contentment with a fmall 
 allowance by the way, i Tim. vi. 7, 8. M^e 
 Brought nothing info this world, and it is cer- 
 tain we can carry nothing out. And, or 
 
 there^ 
 
Serm. vi. Chrifiian Co?2fentmenf. il£ 
 
 therefore y having food or raiment y let us be 
 therewith content. 
 
 If we look into the eternal 'world before us, 
 the argument will gather farther flrength, If 
 we view the finilhed mifery of linners that 
 have lliot the gulph, who have not fo mu$h 
 as a drop of water to cool their tongue ; Where-^ 
 fore fiould a living mart complain "i a man ftill 
 among the living, and in the pofTeffion of 
 fome comforts, who yet is confcious tMat he, • 
 deferves to have his lot vi^itji the other ? On the 
 other hand, if we can entertain hope of hea- 
 ven as a ftate we are defigned for, where every 
 want Ihall be fupplied, and where perfed: un- 
 mixed happinefs is ready for us > how unbe- 
 coming fuch expectants is it, to fret at our 
 circumflances in the very, fhort intervening ' 
 pallage ? r 
 
 Finally, xh^ folly and mifchief o{ difcontent 
 is fit to be reprefented to our minds, to forti-,;-'' 
 fy them againft it. Fretting and uneafinefs is 
 not the way to amend our circumftances: 
 which is an argument fuggefled by our Savi- 
 our, Matt. vi. 27. Which of you by "taking 
 thought y or anxious carefulnefs, can add one 
 cubit to his fiat ure ? The word we tranllate 
 flaturCy ilgnifies indifferently Qithcr fiature or 
 age; and accordingly we may underftand 
 Chrift to intimate, that we cannot by our care- 
 fulnefs add either to the growth of our bo- 
 dies-, or to the length of our lives ; and there- 
 fore we ihould, without anxious folicitude, 
 rely upon God's providence in the way of 
 
 or- 
 
1^6 Chrijii an Contentment. Vol.11. 
 
 ordinary induflry, for what he fees conve- 
 nient for us. Difcontent is not a likely way 
 to obtain the favour of providence for bet- 
 tering our condition, nor will it fit us to take 
 the more proper fteps on our part toward the 
 accomplifhments of our deiires. It rather 
 provokes God to walk the more contrary tO 
 us, and difcompofes our own,minds,^/o as 
 to render them lefs apt for any prudent endea- 
 vours. It increafes every uneafinefs, inflead 
 of lefTening it. It adds the u^eight of guilt to 
 any burden. It obflrudis our enjoyment of 
 the mercies we have, and our thankfulnefs for 
 them ; and is often the parent of many great 
 fins, which otherwife would be very remote 
 from mens thoughts. And it is a great dif- 
 paragement to our holy profeffion in the view 
 of the v^'orld, 
 
 2. Chriflianity furnifhes us with the bright- 
 eft patterns of contentment, to enforce the 
 precepts of it, and prevent our defpair of at- 
 taining it. 
 
 Such a declaration as that in the text, is one 
 of the moft perfuafive recommendations of 
 the practice. The apoflle had learned this, 
 yet he was now in low and flrait circum- 
 ftances : he had learned to be content in any 
 ftate, and he could fay this, after he had pafied 
 thro' a great variety of difficulties, had been in 
 wearinefs and painfulnejsy in watcbings of- 
 ten, in hunger and thir ft, in fafiings often, in 
 cold and nakednefs, i Cor. xi. 27. We are to 
 conlider this apoftle of the Gentiles as fet 
 
 forth 
 
Serm. vi. Chrijiian Contenemenf, 127 
 
 forth herein, as well as in his obtaining mercy 
 at lirfl, for a pattern to them 'which Jhould after 
 believe. 
 
 But efpecially the Lord Jefus is the great 
 pattern of all his followers in this excellent 
 grace. The Lord of glory (looped to the 
 lovveil abafement : Tho' he was rich^ yet for 
 our fakes he became poor ; not only was found 
 in fafliion as a man, but appeared in the world 
 from his cradle to his grave in a flate of mean- 
 nefs. In his younger years he pafled for a car-- 
 pe fit er*s fori', and when he came abroad into his 
 pubiick miniftry, had not a place of his own 
 iihere to lay his head. Yet thro' the whole of 
 his courfe not one expreffion of difcontent was 
 heard, but his behaviour was perfectly fuitable 
 to one that confidered himfelf as come into the 
 v/orld to perform the work affigned him ; and 
 that was ready to leave it, as foon as that was 
 finifhed. We fhould all look upon ourfelves 
 in fuch a view, and look to the example of 
 Jefus to excite us to be like-minded. 
 
 3. Chriftianity directs us to the mofl: effec- 
 tual teacher, to make thefe confiderations and 
 helps fuccefsful for our ad:ual learning the 
 lefTon of contentment : to imprefs the mo- 
 tives of the Gofpel upon our hearts and con- 
 fciences; and while we are beholding the 
 amiablenefs of Chrift's pattern, to change us 
 into the fame image. And this is the good Spi- 
 rit of God. Who teaches like him ? Under his 
 influences Paul became fuch a pr-^ficient : 
 and he is equally roidy to perform his kind 
 
 offices 
 
I 
 
 I 
 
 128 Chriftian Contentment . Vol 11. 
 
 offices for us, if we defire his aids, and arc 
 heartily willing to learn of him. 
 
 INFERENCES, 
 
 1. The prefent ftate fliould be conlidered 
 by us as a ftate of learning. There are many 
 important le lions which we are all concerned 
 to learn in Chrift's fchool j this of contentment 
 among the reft : and there will be conftant 
 room, while we are in the body, for learning 
 every one of them better. The apoftle indeed 
 in the text fays, that he bad already learned 
 to be content: bat when he had declared in this 
 very epiftle, that he had not already attained^ 
 that is, perfectly ; we cannot underftand him, 
 that he was become fuch a proficient in con- 
 tentment, as to have no room left for farther 
 improvement ; but only, that he had attained 
 this ikill in a competent meafure. They are 
 truly commendable, who have made a profi- 
 ciency above others, or above what they were 
 themfelves formerly in any chriftian excel- 
 lence ; but they ftiould be ftlll afpiring to the 
 higheft form. 
 
 2 . More depends upon our own fpirits than 
 upon our outward condition, in order to con- 
 tentment. Faul could fay he had learned to 
 be content, in wkatfoeverjlate he was. This 
 was not, ibecaufe he could chufe his condi- 
 tion, but becaufe his fpirit was fo regulated 
 by the grace of God, that he could be recon- 
 ciled to any condition. Moft people judge 
 
 other- 
 
Serni. vl. ChriJiidn^Contentmeni-, 120 'V 
 
 btherwife : they imagine they could be con-- 
 tent and at reft, if they could obtain fuch a 
 comfort which their hearts are now fet upon ; 
 if they could arrive at an eftate of fuch a iize, 
 as would fupply their prefent wifhes. Vain 
 thought ! if they are gratified in their prefent 
 defu'e, a worldly mind unmortified will out- 
 grow their acquilitiofis j new wants and new 
 Contrivances will flart up, and they will be 
 as far from fatisfadtion as at their fetting out. 
 Alow condition, coniidered in itfelf, may feem 
 to give the ftrongeft temptations to difcontent j 
 but if we confult experience, we fhall find the 
 rich and the powerful as frequently ftrangers 
 to an eafy mind ; as thofe in a mean ilate of life. 
 The reafon is, their irregular inclinations and 
 iinfatiable defires are enlarged with their fub- 
 ftance ; and therefore all they "have, paflesfor 
 nothing, becaufe their own diftemper'd appe- 
 tites will not let them reft. 
 
 We have* a lively inftance of this in Ha^ 
 man : if his delires could have had any bounds, 
 one would think he had all in poffefhon that 
 heart could wifh for. See how he reckons 
 it up himfelf to his friends j Eflb, v. 11, 12, 
 Hd toi : thrni of the glory of his riches : He had 
 amaifed together vad treafures, and was en- 
 abled by that means to live in great fplen- 
 dor. A?id the multitude of his children : Ma- 
 ny heap up riches^ but have neither chrild nor 
 brother to inherit them ; but Hanian had a 
 tnultitude gf hus own defcendants, no lefs than 
 
 K tm 
 
130 Chrlfiian Contentment. Vol. II. 
 
 tenfonSi whatever other children he had ; fo 
 that he might have hopes that his houfc 
 fliould continue for ever, and his dwelling- 
 place to all generations. And all the things 
 ivherein the king had promoted him : The 
 fiveral high offices, and flations of truft 
 and honour, which he had conferred upon 
 him. And how he had advanced him above 
 the princes and Jcrvants cf the king : He was 
 prime minifler, took place of the greatefl 
 princes, who were natives of the country, 
 and of the higheil officers of the court, who 
 all paid him the next honours to the fove- 
 reign himfelf. Tea^ fiys he, Efiber the 
 queen let no man come in With the king urto 
 the banquet ivhich JJje had prepared but jny- 
 Jelf y and io-mcrrcw am 1 invited unto her 
 alfo with the king : He thought himfelf to 
 fland as high in the queen's favour as in the 
 kind's, and from the diiling^uiffiins; marks of 
 re2;ard he had from both, and from the new 
 invitation fent him for the r.cxt day, he had 
 reafon to apprehend tliat he v/as eflabliflied 
 in his high dignity. But in all this agreea- 
 ble lituaiion of his affiiirs, is the man con- 
 tented ? No, he immediately adds, 'Ui'r. 13. 
 27* all this availeth me nothings Jo long as I 
 fee Mordecai the ^t\N Jitting at the king's gate. 
 Mtrdecai had denied him the refped: andreve- 
 •rencewhich he expcd:ed,and this fpoiied the en- 
 joyment of all his delights. His haughty mind 
 could not b/Qckoiic man at court who would 
 
 net 
 
Serm. VI. Chrljlian Contentment. 13 1 
 
 hot cringe to him, fo that he could not felidii 
 the obeifance paid him by all the reft ; his 
 riches, his children, his power, his dignities^ 
 all availed him juft nothing; 
 
 This ilrange, but very ftriking inftance, is 
 a full evidence, that the largefl colle(^ion and 
 the greatell variety of worldly good will not 
 produce contentment 3 that a fmall uneafinefs, 
 the not having a lingle appetite or paluon gra-- 
 tilled, will take away the relifh of what i3 
 agreeable in life, if fuch an appetite or pafhon it> 
 allowed to be head-ftrong : and therefore that 
 no condition can make us happy, unlefs a foun- 
 dation be laid for it in the due regulation of our 
 own fpirits. 
 
 3. Let us therefore labour to have cur 
 minds i6 formed, that they can be content 
 and tolerably q^S.-^ in any flate of life^ Let 
 Us endeavour to carry fuch a temper alonp- 
 with uSj that we can comport with any con- 
 dition, and make the befl of it % or elfe in 
 truth there is no condition which, will not: 
 furnifh occailons for difcontent. The apoilile 
 G;oes on thus to explain his attainment, 'u?r. 
 12. / know both how to be aha fed ^ and I 
 know how to abound', every where and in all 
 things I am irjirueted, both to be full and to 
 be hungry^ both to abound^ a>:d fnff'er 'need* 
 Now what is this univerial furniture for Con« 
 tentment through all the changes of life ? It 
 mufl confiilof thefe ingredients: A lowdpi-« 
 iiionof this world, and mortified affections to 
 K 2 the 
 
132 Chrtftian Contentment. Vol. II. 
 
 the things of it 3 a lively faith in the promifed 
 realities of the life to come ; comfortable 
 hopes of our own title to the heavenly inhe- 
 ritance ; and a hearty refignation to the difpo- 
 fal of our heavenly Father for our circum- 
 ftances by the way. By means of thele we 
 fhall enjoy a happy calm thro' every ftate, and 
 without thcfe we may be overfet in any. 
 
 6 £ R- 
 
( '3^ ) 
 
 SERMON VII. 
 
 Chriftian Patience. 
 
 H E B. X. 36. 
 
 For ye have need of patience ^ that after ye 
 have done the will of God^ ye might receive 
 the profnifi, 
 
 P Alienee is very near a-kin to the grace of 
 cofitentmenty which I have been laft up- 
 on J and yet there is a difference be- 
 tween them. Contentment properly refpedts 
 our worldly condition, only as it is fuppol'ed 
 capable of riling higher, and as our polTeffion 
 of the good things of life is not compleat. 
 Patience refpedts the e-vih of life, which we 
 are adlually feeling j or fome future good, 
 which we have ground to expert, but that 
 is as yet delay 'd. And the apoftle in the 
 text, compared with the context, reprefents 
 Chriftians as needing patience ir> both thefe 
 rcfpeds, 
 
 K 3 H« 
 
X34 Chriflian Patience, Vol.11, 
 
 He reminds thefe converted Hebrews to 
 whom he v/rote, how they had already been 
 called to fuffer for Chrill, and how well they 
 had acquitted themfelves in the trial j 'ver. 32, 
 33, 34. Call to remembrance the former days^ 
 in which after ye were illuminated^ ye endur-> 
 cd (the word fignines, ye endwed with fa-n 
 tieiice) a great fight of afiiciiom : Partly 
 ni'hile ye were made a gazing-Jiock by reproaches 
 (ind ofjilBions^ and partly while ye becavie- 
 companions of thejn that were fo vfed. For 
 ye had compajfion cf me in 7ny bonds^ and took 
 jo f idly the fpoiling of your goods, knowiiig in 
 yourjehes that ye have in heaven a better and 
 an induring fubjlaiwe , But their y/arfare was 
 not 3^?t accoiBpjiflied ; ^nd therefor^ he ex- 
 horts them to maintain the fame tempers ani-^ 
 piated by the fame hope -, ver, 3 5. Caf not 
 away therfore your confidence, which hath 
 great reconipence of reward : "- Quit not the 
 "* patiencGj the courage and freedom ye have 
 *^ ufed in maintaining your profeffion ; for the 
 ^* rewards you exped:, will make full amends 
 ^^ for all the trials which may be yet behind, as 
 " well as for thofe already undergone." And 
 therefore ftop not ihort of the prize : For ye 
 have need of patience, that aft er ye have done- 
 the will of God, ye might receive the pro'mife. 
 There is a promife to be received by Chriftians, 
 which is iufficient to compenfate the utmoft 
 fufFerings and fervices they can pafs thro' here. 
 But this fhali not be received, till after they 
 jiave • done the will of God : till they have 
 
 gone 
 
Serm. vii*. Chrifiian Patience, l^^' 
 
 gone through their courfe of obedience to his 
 preceptive will, and of iubmiffion to his pro- 
 vidential will, for as long time as he fees meet 
 to continue them by the way. And therefore 
 every Chriftian has need of patience in order to 
 this. 
 
 I iliall difcourfe of the fubje6t in the follow- 
 ing method. I. Enquire into the nature of 
 chriftian patience. II. Shew the need and 
 occafion which a Chriftian has for it, from 
 this conftderation, that he is not to receive 
 the promife till after he hath done the will 
 of God. And, III. Reprefent the way to 
 which chriftianity dired:s us for fupplying this 
 need, or for furnilhing us with the patience 
 required. 
 
 I. The nature of chriftian patience is to be 
 conlidered. 
 
 I liave already fuggefted, that the province 
 wherein patience is to be exercifed, is, either 
 in bearing prefent inconveniences and evils, 
 or in v/aiting for fome future good j and efpe- 
 cially in the Chriftian's cafe, waiting for the fu- 
 ture bleftednefs of heaven. 
 
 Two words are more efpecially ufed in the 
 New Teftament to exprefs this temper. One 
 is /jiaz^z&j/jAiz^ a length of mind. This our 
 tranilators fomctimes render patience^ as in 
 Heb. vi. 12. "jam, v. lO. and fomefmies long- 
 fifferingy as Rom, ii. 4. 2 Cor, vi. 6, Rovi. 
 i.x. 22, (^i\ It is directly oppofed to /v7/?//7<^/i 
 (iffpirit. The other word, moft frcquent- 
 K 4 ly 
 
136 Chrijtian Patience, Vol.11. 
 
 ly ufed for patience, is that in the text, Wo- 
 yLtcru, abiding cotijiant under affliBiom -, or, 
 fuilaining the evils which befal us, with 
 perfeverance in our duty, in expedation of 
 the deliverance and recompence pron^ifed irj 
 due time. 
 
 Patience is not an infenfiblenefs of prefent 
 evils, or an indifference for future good. No 
 ajjii^ion fcr the prefent is joyous^ but grie-^ 
 vous. Chrifl: himfelf was fenlible of his fuf- 
 ferings, and exprelTed his fenfe of them. Nor 
 ihould we be coldly aifed:ed to the bleflings, 
 for which God has encouraged us to hope : 
 that would be a reflection upon their excel- 
 lence, or upon our own tafte ; and woul4 
 make us negligent in endeavours to obtain 
 jtjiem. 
 
 But chriftian patience is a dlfpontion that 
 keeps us calm and compofed in our frame, 
 and ileady in the practice of our duty, under 
 th^ fenfe of our afflidions, or in the delay of 
 our hopes. 
 
 The principal expreffions of it may be rcr 
 duced to thefe inftances . 
 
 I, Patience fecures the poffeffion of our 
 fouls, in every circumflance that tends to dif- 
 compofe our minds, Chrift exhorts his dif- 
 ciples, when he had foretold the fufierings 
 and dangers to which they would be expofed, 
 Luke XXI. 19. In patience poffefs ye your Jouls^ 
 " Whatever you meet with, keep up the pof- 
 ^^ felHon of yourfe ' ves J let reafon and grace 
 ** maintain the afcendant, and fhew yourfelves 
 
 " men." 
 
Scrm vii. Chrijiian Patience. J^f 
 
 " men." This exhortation fuppofes what in 
 fadt we find too often true, that Imart trials, or 
 the deferring of mens hopes, are apt to make 
 their hearts fick, to mafter and enflave the 
 mind -, fo that people are hardly their own 
 men, but their violent affed:ions and tumul- 
 tuous paffions run away with them. Patience 
 is to guard the Ibul againfl this ; to prefervc 
 it fedate and fober, that unreafonable paf- 
 fions and refentments may not boil up either 
 againfl God or man ; that inward peace upon 
 the folid grounds of religion, may not be loft 
 in the fcuffle of paffion, or clouded by events 
 which have no connecftion with it ; that we 
 may not be fo infatuated as to lofe the enjoy- 
 ment of the blefiings we have, becaufe of 
 fome evils we feel j and that we may fi:ill be 
 able clearly to difcern our prefent duty in a- 
 ny turns of providence. This is to pofiefs 
 our fouls in any trial of patience ; to conti- 
 nue in an even frame, and ward off all im.- 
 preflions which would ruffle our minds, or 
 put us out of the ten^per becoming us as men 
 and Chriflians. 
 
 2. Patience will prevent hafi:y and rafli con^ 
 clufions, either from prefent troubles or from 
 the fufpenfion of defired good. We are prone 
 to make a hafty judgment of things from pre- 
 fent appearances : againfi: which patience will 
 fortify. We are too ready to charge God 
 foolilhly : to call in queftion the truth of 
 his promifes, if he do not accomplifh them 
 in our way and time ^ or to fufped; his 
 
 mercy 
 
138 Chrifiian Patience, Vol. II. 
 
 mercy and goodnefs, becaufe of the trials 
 which are made our lot : Like the de- 
 fponding Pfalmijl, Pfal. Ixxvii. 7, 8, 9. Will 
 the Lord cajl cff for ever ? and will he be 
 favourable no more ? Is his mercy clean gone 
 for ever ? Doth his promife fail for ever- 
 ?/iore ? Hath he forgotten to be gracious ? 
 Hath be in anger jlnit up his tender tnercies ? 
 Ja oppofition to this, patience difpofes to reil 
 in God's certain declarations of his favour to 
 the uprightj and to fupprefs any fuch hafly fur- 
 mifes to the diihonour of God ; as the fame 
 Pfalmiji did in ver. 10. This is my infirmity. 
 Or, we may be apt in dark hours to entertain 
 fome hard thoughts of religion, when it ex- 
 pofes to faffering, and the recompences of it 
 are confidered as out of light and future : But 
 patience will fix us in this reckoning, that the 
 Ji^Jferings of this prefcnt time are 7iot worthy 
 to be compared with the glory which fiall he 
 revealed in us ; and that the recompences in 
 profpedt are worth waiting and fuffering for 
 too. If we are ready to defpond of fuccefs, 
 when we think of the ftrength or fubtlety of 
 our enemies, the variety of our work, and 
 our own weaknefs -, patience will fupprefs 
 every mifgiving thought, and imbolden us to 
 conclude, that he who hath delivered^ and 
 doth deliver^ will yet deliver ; that he will 
 keep us from fallings and fulfil in us the. 
 whole good-tleafure of his goodnefs, and the 
 work of faith with power ^ if we fincerely en- 
 deavour to finiHi well. 
 
Serm. viL Chrijlian Patience. 13^ 
 
 3. Patience will tbrtlfy agalnfl any unlawful 
 methods for accompliihing our deliverance or 
 delires. It is natural to all under burdens to 
 eafl about how they may help themfelves, or to 
 confult proper means to obtain what they wifh 
 for. Now it is the work of patience to re- 
 train from any finful expedient, which may 
 feem to promife relief. He that believeth^ 
 Jhail not make hajie^ Ifa. xxviii. 16, The pa- 
 tient man refolves rather to bear any trouble, 
 than go out of God's way to eafe himfelf : He 
 will reckon it the fame thing to have no way 
 at all, as to have no lawful way of delive- 
 rance from his afflidion. When the Phili- 
 
 Jii/ies were coming againll Saul with a formi- 
 dable army, and his own people were much dif- 
 couraged and afraid, he would not wait for de- 
 liverance in God's time and way, but he went 
 himfelf and offered a burnt -off eriug^ 1 Sam. 
 xiii. Q. This was his impatience; and though 
 he promifed himfelf much from it, yet it coil 
 him dear. Jf he had patiently ftaid a little 
 longer, God ivould have ejiablijhed his king- 
 dom upon Ifrael forever : But for this hafty 
 Rep God deprived both him and his family, 
 ver. 13, 14. Patience will not fuffer a man to 
 apply to any doubtful courfe, much lefs to ven- 
 ture upon any known lln, to precipitate his re- 
 leafe or fatisfatTtion, 
 
 4. Patience difpofes a man to go on In the 
 way of his duty, whatever difcouragement 
 may arife from the prellhre of his troubles or 
 the deferring of his hopes, This is the mofl 
 
 efTential 
 
14© Chrifilan Patience, Vol. II, 
 
 cfl'ential part of patience, to perfevere in our 
 proper work and our chriftian courfe, what- 
 ever weights and burdens attends us, whatever 
 it may coft us, and tho' the fuccefs and be- 
 nefit of our endeavours do not immediately 
 enfue. The impatient in fuch a cafe are apt to 
 ht faint and weary in their minds, to become 
 remifs in their work, and tired out of their 
 waiting frame by fliarp and continued triarls j 
 if not wholly to give up in defpondency. But 
 the righteous fiall hold on his way. Job xvii. 9. 
 This is what the apoftle exhorts us to, Heb, 
 xii. f . to run with patience the race that is fet 
 before us ; whatever difficulties it is attended 
 with, and for as long time as our mailer, who 
 has appointed it, fees meet to continue us in 
 it. 
 
 Thefe things may be fufficient to reprefent 
 the general nature of patience. We ihall 
 have occalion to be more particular in the con- 
 iideration of the fecond general head propofed, 
 namely, 
 
 11. To fhew the need and occafion which 
 a Chriftian has for the exercife of patience. 
 The apoftle affirms of thofe to whom he 
 wrote, that they had need of patience : And 
 whatever might be fingular in their cafe, there 
 is enough in the common cafe of allChriftians, 
 or for aught they know may be fo, to make 
 the fame declaration to hold true of them all. 
 
 A Chriftian has need of patience, as well as 
 of the other graces of the Spirit, in his way tq 
 
 heaven 
 
Scrm. vii. thrijlian Patience. 141 
 
 heaven. This is one branch of the chara(^er 
 of every heir of glory, as much as faith, or love, 
 or any other part of the new nature. It is a 
 part of the image of God in his faints. He 
 is fliled the God of patience^ Rom. xv. 5. He 
 is long-fuftering, and exercifes much forbear- 
 ance. Though his perfect bleffednefs admits 
 not properly of his fuffering any prejudice, yet 
 he receives many affronts from linful creatures, 
 and notwithftanding them fufpends the execu- 
 tion of his anger, and therein fhews as it were 
 a power over himfelf 3 as Mofes elegantly ex- 
 "preiTesit in his prayer. Numb. xiv. 17, 18. Let 
 the power of f?iy Lord be great, according as 
 thou haji fpoken, fiy^^Z-> ^^^ Lord as long-fuf- 
 fivingy and of great mercy, 6cc. as if he had 
 faid ; yet give another inftance, how thou canfl 
 reftrain thy juft anger, by fparing again this 
 provoking people. Now there mufl: be fome 
 refemblance of our heavenly Father in all his 
 children, in this as well as other reprefentations 
 of him. They muft properly exercife a power 
 over themfelves to reftrain their paifions and 
 keep poileflion of their fouls, under the vari- 
 ous providences of God. YiQnct patience li: 
 reckoned up as a branch of the godlike nature 
 in us, 2 Pet, i. 6. and longfuffering is one of 
 the fruits of the Spirit, Gal. v. 22. and what 
 all the cie^ of God'xiQ prefTed to put on. Col. 
 iii. 12. 
 
 Chriftians have need of patience, in com- 
 mon with the reft of their fellow-creatures. 
 All have fome erxcrcifes of patience in this life, 
 
 and 
 
i 4-2 Chrifltan Patience, Vol. If* 
 
 and Chriftians fhare in the common \oti 
 They are no more exempted than others froni 
 the vanity and uncertainty of the prefent flate» 
 Pains and dileales, lofs of friends, ingratitudcj 
 difappointments in their affairs, and all the va- 
 rious troubles to vvdiich man is born, fall to the 
 lot of good and bad jiromifcuoufly. In thefe 
 things there is one event to the righteous and 
 to the wicked^ Eccl. \X. 2. And they muft, as 
 well as others, frequently continue expectants 
 for a long time of many outward comforts 
 and benefits they defire^ And therefore they 
 have need of patience, as well as others; and 
 God would have them to be examples to the 
 rcil: of the World, in the exercife of patiened 
 under the larne circumftances with them* 
 
 Belides this, Chriftians, as fuch, have mord 
 need of patience than others ; and the greater 
 advances they make in the chriftian life^ 
 flill fo much the more occalion they have for 
 it. They cften meet leith peculiar exercifci 
 upon the f core of their goodnefs : Sufferings of 
 one kind or other for the fake of Chriji and a 
 good confcience. Such is the temper of the 
 World, that it feldom fails to hold true in fome 
 degree, that atl that ivill live godly in C hrijl 
 y ejus J muft fuff'er perfecution^ 2 Tim. iil. i2i 
 The church is feldom long withortt open per-^ 
 fecution ; and when it enjoys v/liat may com- 
 paratively be called reft, yet the number of 
 thofe who are really religious is fo diipropor- 
 tionate to the bad, that they generally meet 
 with fjme ungrateful diilinition from thofe 
 
 among 
 
SeiTti. vii. Chri/Iian Patience, r/j.| 
 
 among whom they live 5 they can hardly e- 
 fcape reproach, if they are treated no worie. 
 Now all fuch things are trials of patience. And 
 their difpvJi:ion toivard the p7-omifed bkjfed- 
 nefs, makes the deferring of that a trial /><?- 
 culiar to them. Earthly minds are 11 rangers 
 to any exercife of patience in this cafe -, if they 
 might, they would live here always : But a 
 Chrillian has fixed his portion in God, and he 
 experts not his full happinefs in him til! be ar- 
 rives at heaven, and therefore he prefers that 
 world to this. And the higher advances he has 
 made in knov/ledgeand faith, and meetnefs and 
 affjf ance, fo much the more will the deferring 
 of his bleifednefs be a trial of his patience. 
 
 Thofe Chriftians who have exercifed much 
 patience already, yet ilill have need of it to 
 the end of their lives. It is the fcope of the 
 text, as I obferved at the beginning, to ad~ 
 monifli thofe who were partakers of this 
 grace, and had given inO.ances of it, that flill 
 they had need of it : They had yet need of 
 more patience, and room to acquit themfelves 
 better in farther trials. 
 
 But that which I would a little more parti- 
 cularly infift upon, is the confideration which 
 the apoftle intimates, upon account of which 
 they had need of patience ; That, after they 
 bad dofie the iciil of God, they might recei-je 
 thepromife. This gives us a lively reprefenta- 
 tion how necelTary this grace is, in feveral 
 views we may take of it. 
 
 1, 
 
J 44 Chr'ijiian Patience. Vol. IL 
 
 I. A Chriflian has need of patience, toper- 
 lift in doing the will of God, even in his ordi- 
 nary courfe. The certain and known duty of 
 a Chriftian in his way to heaven, independent 
 of thofe particular circumftances which are 
 made the lot of fome, calls for a good mea- 
 fure of p)atience to do it well ; for there is 
 fome difficulty and exercife in a chriftian 
 courfe in the beftftate of things that this world 
 will admit. Hence a patient continuance i?i 
 'well-doing is a charadier requiiite to every 
 Chriftian, Rom. ii. 7. 
 
 Many of the conftant duties of the chriftian 
 life are unavoidably a wearinefs to the flefh; 
 Prayer, and reading, and hearing, cannot be 
 performed without pains: And patience is 
 needful for that reafon. 
 
 Indwelling fin is frequently making oppoft- 
 tlon ; fo that wheji ^joe ivoidd do good^ evil is 
 prefent with tis, Rom. vii. 21. This often oc* 
 calions an uneafy ftruggle. 
 
 We muft a6l contrary to the practice of the 
 generality in many inftances of duty. When 
 the world is at the beft, this is the cafe. If we 
 would approve ourfelves to God and a good 
 confcience, we muft in fome things be content 
 to fwim againft the ftream, to be fingular, and 
 720t conformed to the worldy Rom. xii. 2. but 
 rather by ^ contrary pradice, with Noah to 
 condemn the ivorld^ Heb. xi. 7. This calls 
 for patience. 
 
 In many cafes we muft proceed in the per- 
 formance of duty, when we cannot difcern 
 
 th« 
 
Scrm. vli. Chrijllan Patience^ 14^ 
 
 the fuccefs of paft endeavours. We mufl: flill 
 go on ftriving after the mortification of fin, tho* 
 it rnay appear to us as ftrong as ever : And per* 
 fift in the ufe of means for the good of others 
 under our care and influence, tho* they have 
 hitherto been unfuccefsful. This is a very con- 
 fiderable trial of chriflian patience ; the cha- 
 riot-wheels are very apt to drive heavily in fuch 
 circumftances. 
 
 And in the advances of age, when natural 
 ftrength and fpirits abate, many branches of 
 duty are necefi'arily more tedious and weari- 
 fom, as almoft every adlion of life is, and yet 
 they mufl: not be given over. 
 
 2. A Chriflian hath need of patience, to 
 perfift in bearing the will of God, and in do- 
 ing his duty under it, when his courfe is pecu- 
 liarly imbittered. For infi:ance, 
 
 To bear the fhock oifudden and unexpeBed 
 trials, which are apt to over- fet a man at once, 
 and to produce hafly thoughts, and unadvifed 
 words, both of God and man : I faid in rny 
 hafle^ I am cut off from before thine eyes^ Pfal. 
 xxxi. 22. I faid in my hajie all men are lyars^ 
 Pfal. cxvi. 1 1 . To fupprefs a tumult, and keep 
 the mind in frame upon fuch an occafion, is a 
 very great attainment. The patience of fob 
 was remarkable upon this account. 
 
 To bear a faccefmi of exercifes one after 
 another, is ftili more. To have God's waves 
 and billows to pais over us, and yet keep our 
 heads above water; neither thinking him un- 
 ^iqd, or unjuft, or unfaithful, nor lofing 
 
 L thQ' 
 
146' Chrljlian Patience. Vol.11. 
 
 the life of reafon and grace ; is a noble firm- 
 nefs of mind. How illuftiious was the com- 
 pofure of Job^ when fo many mefTengers^ of 
 ill-tidings came thick one upon another ? 
 While he humbled himfelf under the mighty 
 hand of God, yet he Jell down and ivorjhip- 
 ped. Joying, Naked came 1 out of my mother's 
 laomb, and naked Jhall I return thither : Ths 
 Lord gave^ and the Lord hath taken away ; 
 hlfjjed be the Name of the herd. In all this 
 Job fmncd noty nor charged God Joolijhly, 
 Job i. 20 — 22. 
 
 To bear the long continuance of exercifes. 
 Alany who have behaved Vxcll upon the firfl 
 attack, yet have been tired out by the length 
 and tedioufnefs of afflictions : they have loft 
 the poffeffion of themfelves at laft, after they 
 had fuppreffed palTion and difcontent, and hard 
 thoughts for a conliderable time ; and have 
 fallen into fome indiredl courfe for relief, to. 
 which theycould not find in their hearts tolili en 
 at firi^. Tho' // ibulcition is fomedmes fo fandi- 
 fied, that it v/orketh patience^ Rom. v. 3, yet 
 this is far from beinp- its con i1 ant effed:. But 
 how glorious the example, when a man perfe- 
 veres in patience thro' a long courfe of pain, or 
 poverty, or reproach? There was this circum- 
 iiance to magnify the patience o^Job ; though 
 at the fame time he is an inllance how ftrong 
 a temptation the length of exercifes is : fmce 
 even patient Joby who began fo glorioully,. 
 was occafionaliy tranfported into fome failles 
 o^ impatience in the courfe of his trial. 
 
 To 
 
5erni. vii. Chfljiian Patience. j^f 
 
 To bear the hand of God, when he touches 
 us in a molt tender point : Not only in fmall 
 trials, but in great and heavy afflidionSi IC 
 hfe, fuppofe, be threatned. The malice of 
 Satan would not be fatisiiedj when he {d.W 
 yob's fteadinefs under his many calamities, 
 without urging God to put him to this laft trial ; 
 well knowings that skin for skiii^ yea^ all 
 that a man hath^ will he give for his Ifc^ 
 Job ii. 4. How hard to have the trial of our 
 faith found unto praife in fuch a cafe ? Or flil). 
 to exercife patience, when God deprives usi 
 not only of things more remote from our 
 hearts, but when he calls for our Jfaacs f when 
 he takes away our idols ? Here men are apt to 
 fav, I could have borne any thino:but this. 
 
 To bear God's rod, when we cannot ac- 
 count for his reafons and ends in it. When 
 clouds and darknefs are round about him^ yet to 
 believe that judgment is the habitation of his 
 throne j this is a hard, but a glorious difplay of 
 patience. Job could fay this, Job xxiii. 8— 1 1 . 
 Behold^ i go forward^ but be is not there % 
 and backward, but I cannot percei'-je him : 0?i 
 the Ift hand where he doth work, but I can- 
 not behold him: He hiddh himfelf on the 
 right hand, that 1 cannot fe him. But he 
 knoweth the wav that I take ; when he h.':tk 
 tried me, IJhall come forth as gold-. Mj foot 
 hath held his fteps, his ivax [jave I kept, and 
 n0t declined. 
 
 To bear fharp affiidions, when natural fpi-^ 
 
 nts are decayed. Thejpirit of a wan, ijcben. 
 
 h 2 lively, 
 
14^ Chriflian Fatience. Vol.11. 
 
 lively, and well fupported by the animal fpi- 
 rits, it'ill go a great way to fttjlain his uijir- 
 mity : but when tbe fpirit is wounded^ not 
 only by guilt, but by weaknefs of body, fink- 
 ing diftrelles, or the infirmities of age, how 
 much harder are the amiable expreffions of 
 patieiice ? 
 
 To bear afflliftion patiently, when an un* 
 lawful way of deliverance feems direcflly to 
 ofier itfelf and to promife relief. It is hard in 
 fuch circumftances to chufe fufferins; rather 
 than finning; to be content to bear our burden 
 ftill, rather than be eafed of it upon fuch terms. 
 As in a time of perfecution for confcience fake, 
 if we fhould have life or liberty ofi'ered us, on 
 condition we will violate the didates of our 
 confciences ; this is an eminent trial of chri- 
 flian patience. 
 
 3. A Chrifi:ian hath need of patience to per- 
 fift in waiting to the end to receive the promife. 
 Efpeciallv, 
 
 If he has lively views of a happy ftate before 
 hinij and comfortable hopes of his own tide 
 to it. Here the height of his chriHianity in- 
 creafes the trial of his patience. The more re- 
 lifliing the heavenly ftate is to him, fo much 
 the more ardent will be his defires. 
 
 If his courfe be greatly imbittered in the 
 mean while, by bodily infirmities, by trouble:* 
 in the world, by tbe removal of many of his pi- 
 ous friends and acquaintance to heaven before 
 him ; this heightens the exercife of patience to 
 anafiUred Chriflian from the delay of his hopes. 
 
 If 
 
Serm. vil. Chrijiian Patience. i ^q 
 
 If his fervlce and ufefulnefs are to appear- 
 ance much over. When Paul was in a flralt 
 between two, which to chule, being with 
 Chrift, or ftaying a little longer below ; he was 
 content upon the profped: of future ferviceable- 
 nefs to the church of Chrift, to remain longer 
 in the body, P/^//. i. 23, 24. But when an 
 ao-ed fervant of Chrift, who knows whether he 
 is going, but finds that his acftive work is done, 
 and thinks himfelf laid by as a veflel of little 
 more ufe ; when fuch a one is yet continued 
 waiting in pain and weaknefs, without being 
 capable of relifhing the enjoyments, or per- 
 forming; the bufinefs of life : this is a fin^ular 
 
 ^o o 
 
 exercife of patience. And efpecially. 
 
 If he hath long thought himfelf going, juft 
 
 at harbour, but finds himfelf driven back 
 
 again to fea j every fuch inftance is a frefti trial 
 
 to him,. 
 
 A Chriftian then has great need of patience. 
 
 I proceed, 
 
 III. To ftiew the way to which chriftianity 
 direds us for fupplying this need, or for fur- 
 nifliing us with the patience required. Ar:d 
 it fuggefts to us fuch directions as thefe. 
 
 I . V/hatever is a trial of our patience, Wvi 
 fhould confider it as the will of God concern- 
 ing us. This is the jufteft foundation of j-a- 
 tience, and the heft preparation for it. It will 
 over^awe our fouls, to do, and bear, and wait, 
 without fretting or paffionate fallies. For what 
 rooni can there be to repine, when all is ad- 
 L 3 jufted 
 
1^0 Chrijiian Patience , Vol. 11, 
 
 jufted by one whofe coiinfel fiall Jland, and 
 who '■dHil do all his pleafure f and who is a 
 better judge than ourfelves what is fit for us. 
 Shall not this induce us to fay with a placid 
 fubmiiiion, Lord, ?2ot as I ivil/, but as thou 
 wilt f Let him do what feemeth him good. 
 If our work in feme parts of it is ungrateful 
 to flefli and blood, felr-denying and Angular | 
 yet Ihould not we think, Who art thou, O man^ 
 who repliefi again ft Godf Should we be law- 
 lefs, or receive law from him ? In the whole 
 Compafs of duty we are doing the will of God, 
 ;ind that is enough. Are we labouring with- 
 put viiible fuccefs ? yet WQ fhould at God's 
 fommajid let down the net again ; He may have 
 purpofes to ferve by our work, though our 
 direct end in it fliould never be accompiiil^ed \ 
 or he raay accomphfli our defire by future 
 ^ndgavours, though thofe already pail: have 
 b^^n ineffedual, Are we called to fufterings f- 
 we ought to remember, that they came not 
 by chance, hwt according to the ivill oj God \ 
 and therefoj^e vv^e may therein commit the kecpr. 
 ing of our fouls to him in well-doing, as to a 
 faithful creator, i Pet, iv. 19. We are w^*'zV« 
 ing till our change C:ome ; but let us think, 
 that it is all the days of our appointed time, 
 Jobxiv, 14, ^t.i<y[Q\vtfail afleep, we muf| 
 be content to ferve our generation accordujg 
 to the will of God, Ads xiii. 36. to accom- 
 pliih the meafure of fervice and fuffering 
 which it is his pleafure to affign us, before 
 we are difmiiTed. And thu' we ihould in a 
 
 gre^t 
 
Serm. vJi. Chrijlian "Patience. i^i 
 
 great mcafure be part a6tive fervlce, yet if it 
 be his will that we fliould ftill remain ex- 
 amples of waiting, is not that a futhcient rea- 
 fon to wait patiently, till hth-^mh fulfilled all 
 the good-pie (rjure oj his goodncfs in us and by 
 us f 
 
 2. We fliould ftrengthen our faith in the 
 difcoveries of the Gofpel, and live in the dai- 
 ly exercife of it. The principles of faith con- 
 tain the fitteil motives to difpofe the mind to 
 a fixed patience and an abfolute refignation 
 to the divine will in all circumllances ; and 
 under the powerful influence of a lively faith 
 in them, patience will be an eafy and prac- 
 ticable thing. Therefore thofe who adually 
 inherit the promifes, are reprefented as arriv- 
 ing at them th?'o' faith and patience j thro' 
 faith as the principle, and patience as the fruit; 
 Heb. vi. 12, 
 
 By this means we fhall be fatisfied that 
 the exercifes of our patience are not incon- 
 fiftent with the goodnefs and favour of God. 
 In circumliances that bear hard upon us, we 
 may be ready to conclude, that if thefe are 
 his will concerning us, they are certain marks 
 that we are not in a ftate of acceptance : 
 v/hereas faith will teach us, that imhom the 
 Lordloveth^ he chafleneth \ and fcotirgeth every 
 fon whom he receive th : that if we endure cha^ 
 Jiening, God dcaleth with us as withfo?JSy Heb. 
 xii. 6, 7. 
 
 Faith will afTure us of divine care to 
 
 moderate our exercifes ir^ proportion to our 
 
 L 4. iircngth. 
 
152 Ghrijtian Patience, Vol. II. 
 
 ftrengthj to fupport us under them, and de- 
 liver us out of them in due time. Chrift 
 afllired his firft difciples of a fpccial prefence 
 of God with them and care of them, when 
 he foretold the difficulties they were to pafs 
 through, in Luke xxi. that he would give 
 them a mouth and ivifdojn^ which their adver^ 
 fafies fiould not be able tor efji^ ver. 15. and 
 that not a hair of their headfiouldpcrifi^ ver. 
 18. And thereupon exhorts them in pati- 
 ence to pojfejs their fouls ^ ver. 19. If any 
 fhould fay, that this was an encouragement 
 peculiar to them, the Gofpel has left one 
 Sufficient to fupport every true believer, i Cor, 
 X. 1 3 . God isfaithfuly who will not Juffer you 
 to be tefnpted above that ye are able -y but will 
 with the temptation alfo make a way to efcape^ 
 that ye may be able to bear it. 
 
 Faith will refrefh us with the profped ot 
 a blefled iifue of all : That bleffcd is the man 
 that endureth temptation -^ for when he is 
 tried^ he fall receive the crown of life, which 
 the Lord hath promifed to them that love him^ 
 Jam. v. 12. 
 
 3, We fhould carefully cultivate the prin- 
 ciple of love to God. That is the charac- 
 ter of thofe who are declared blelTed in the 
 place jull mentioned, and intituled to the 
 crown of life after their trials. If then we 
 . love God in the darkefl hours, we may take 
 the comfort of that promife, and fupprefs 
 all impatience in view of the approaching 
 reward. And befides this, a ftrong aifeclion 
 
 to 
 
Serm. vil. Cbrijlian Patience. 155 
 
 to God will naturally put a good conftruftion 
 upon all his pleafure. We fliall not think 
 much of any fervice to which he calls us, 
 when it is not only the work of fait h^ but 
 the labour of love^ i TheiT. i. 3. Then no 
 fufferings for him will be accounted hard, 
 but we fhall rather rejoice that ive are conn- 
 ted worthy to ftffer Jkamefor his name. No 
 waiting will be thought unreafonable, while 
 we are fatisfied he loves us, and our love to 
 him induces us to interpret all delays as con- 
 fident with that. 
 
 4. Let us often reprefent to our minds 
 the prefent advantages of patience. It is its 
 own reward, as impatience is its own pu- 
 nifhment. What more advantageous view 
 can be given of patience, than that of our 
 Saviour, that by it we fhall pojf'efs our fouls f 
 We fnall keep reafon and grace in the throne, 
 and be capable of enjoying ourfelves in all 
 events. Whereas impatience lays afide the 
 man, and either fets up the brute or the de- 
 vil in us ; leads us to 3,61 a foolifli or an out- 
 rageous part. Patience lightens our burden ; 
 impatience doubles it, piercing the heart thro' 
 with many forrows. Patience is the. likely 
 way to difarm an enemy ; it pleafes and 
 honours God, and keeps us in a pofture to 
 receive a deliverance from our troubles, or 
 the accomplilbment of our hopes, with a 
 double relifh. 
 
 5. We iliould often contemplate the great 
 examples of patience. Be followers of theniy 
 
 'wh$ 
 
154- Chrijilan 'Patience. Vol. 11, 
 
 *zi',6(? thro^ faith and patience inherit the pro- 
 mifsy Heb. vi. 12. Seei?2g we are compaJJ'ed 
 ^bout with fo great a cloud of witnejjes^ let 
 
 ns run with patience the race that is ft 
 
 before uSy chap. xii. i . The obfervation of 
 the great patterns of patience will convince 
 us that it is a pradlicable thing, and that the 
 beft of men have often had the moft trying 
 exercifes : And it will be of ufe both to di- 
 redt and excite to the pra<5tice. 
 
 Let us efpecially look unto fefus for this 
 purpofe. Think what trials of patience he 
 met with ; The moft difficult work to be 
 performed, wherein he often met with the 
 contradiSfion of finnersy the fevereft fuf-^ 
 ferings to be undergone ; and a time to wait 
 till his work was finiihed 3 for it is often 
 obferved in his hiflory, that his time vi^as not 
 yet come. Let us obferve alfo, how he be* 
 haved in all thefe circumftances of trial. With 
 the utmoft regard to the will of God. This 
 be came into the world to do^ tho* that was 
 the moil amazing inftance of humiliation, 
 ileb. X. 7. When his laft fufferings were 
 at hnnd, while he expreffed the delire of 
 human nature, Father fave me from this 
 toury he breathed alfo the calmeft fubmif- 
 £on to his will ; Father, g^^^^ify ^^y ^^^^'^^j 
 John xii. 27, 28. And in another Evange- 
 lift, Not as J will, but as thou wilt. Matt, 
 xxvi. 39. His patience was as illuilirious to his 
 injurious enemies, praying to his Father en 
 the crofs to forgive them, Lui:e xxiii. 34- 
 
 and 
 
Scrm.vii. ChriftianTatience, 155 
 
 and ivhen he ivas reviled by them, he reviled 
 not again. And tho' he could have no relifli 
 for this world, any farther than to do good 
 in it, yet he was content to flay God's time 
 for finifhing his work, tho' he ivas Jlraitned 
 with defire, //// // was accomplijV d^ Luke xii. 
 50. Here was a perfect pattern for us to fol- 
 low in the way to perfection . 
 
 But the examples of ethers of the excel- 
 lent of the earth in this grace are not without 
 their ufe. As the apoftle refers us, Heb. xii. 
 J, to the mofl eminent faints in general of the 
 Old Teftament, for an -example of patience, 
 as well as of faith ; fo we are directed in par- 
 ticular to take the prophets ^ who [poke in the 
 name of the Lord^ Jor an example cf fiffer^ 
 ing afflicfion and of patience^ J^i^« v. 10, 
 IV'lany of them under the darker light of the 
 Old Teftament, as they met with ill treat- 
 ment, and that for their fidelity to God, fo 
 were illuflrious patterns of patience. The 
 apoflles were the like under the New Tefta- 
 ment i they were our brethren and cojnpa^ 
 nions in tribulation^ and in the kingdom and 
 patience of fefus Chrijt, Rev. i, 9. You may 
 fee their cafe in that of St. Paul, i Cor. iv. 9. 
 They were f'et forth, as it were appointed to 
 death ; made a f pelade nnto the world, and 
 to angels, and to men. And ver. 11. they 
 bungredy and thir/led, and were naked and 
 buffeted, and had no certain dweHing-place, 
 Such examples fhew us, that God's highefl 
 favourites had very ill ufage from the world. 
 
 and 
 
1 56 Clrijlian Fatiejtce, Vol.11. 
 
 and great afBiftions in it : And their eminent 
 behaviour is a noble pattern for imitation. 
 
 And it will be our wifdcm particularly to 
 turn our eye to thole patterns, which are mcit 
 diredly fuited to our circumilances from time 
 to time. Job will furnilh us with an exam- 
 ple of patience in all the peculiarities that can 
 attend afflid:ions of a common kind ; and the 
 noble army of martyrs and confefTors will 
 be of like ufe, if we are called to fuffer per- 
 jfecution. 
 
 6. We ihould be earneft in prayer to God 
 for this grace, Jam. i. 4, 5. Let patience have 
 her perfeB work, — If any of you lack wif 
 donty this wifdom of patience, let him ask of 
 Gody that gi'veth to all men liberally, and 
 tipbraidetb not ; and it fiall be given unto 
 him. Patience is juftly called here ivifdotn 
 by way of eminence, becaufe it is one of the 
 hardeft, and yet one of the mod excellent 
 lelTons of chriflianity. Now the apoftle 
 puts the very cafe in the text. If any man 
 lack ivifdojn ; and direcSt.s him to ask that 
 very thing of God, He adds encouragements 
 to fuch a prayer ; He giveth to all men li-^ 
 her ally y to all who uprightly alk it.. And 
 if he gives liberally, we fliall have a plenti- 
 ful ilock to fpend upon. And upbraideth not 5 
 either with coming often to aik it, as the oc- 
 cafions for exercifing it are frequent ; or even 
 with pail impatience, if men come with pe- 
 nitent hearts to beg a better frame. And as 
 if this wa§ not enough, he adds, And it fiall 
 
 bs 
 
Serm. vii. Chr'^Jilan Patience. 157 
 
 I?e given him ; to animate the afTurcd hope of 
 all fincere fupplicants. 
 
 For a clofe, 
 
 1 . Let thofe who are deftitute of the piin- 
 ciple, be fenfible of their need, and foilici- 
 tous that they may obtain it. We fhould • 
 consider patience as a frame, for which every 
 day's occurences give us fome occafion. And 
 when there is fuch occafion, patience is a ve- 
 ry neceflary duty ; as ncceffary as it is to pleafc 
 God, to honour religion, to keep a good con- 
 fcience, to run our chriftian race well. We 
 can no more inherit the promife without />^- 
 tiejjce in a prevailing degree, than without an 
 unfeignedy^/V^. 
 
 2. Let us be follicitous to have this necef- 
 fary principle daily ftrengthened, to exercife it 
 upon every proper occafion, and that it may 
 have its perfeB work. The full work of oa- 
 tience is the higheft perfedion of a Chriftian 
 on earth. 
 
 Be folicitous to exert its mod excellent a<5ts. 
 Not only that we may be preserved by it from 
 finking, and murmuring and notorious mif- 
 behaviour j but that there may be the moR 
 complacential acquiefcence in the will of God ; 
 that we may be in a frame for praife in the 
 darkeft day. Blejfcd be the name of the Lord. 
 
 Study to have the adings of patience eafy 
 and ready to you, as there is occafion : To be 
 able to fay with Paul, JBs xxi. 1 3 . 7^;;; rer*^ 
 dy not to be boujid only^ but clfo to die for the 
 name of the Lord Jf^is, Be 
 
ts^ Cbrijiidn TatUnce, VoL IL 
 
 Be careful that the exercifes of it be lafting: 
 That it be a fixed habit, and not only by 
 ftarts ; Like Mops^ who made the exercife of 
 patience fo conftant a prad:ice, that we find 
 but one inflance to the contrary thro' his 
 whole ftory. 
 
 And let there be a general exercife of this, 
 holy frame upon every occalion, in all the 
 proper inftances of it, however it may be tri- 
 ed. In great, as well as in lefs trials ; and 
 in fmall exercifes as well as in great j for 
 fometimes impatience breaks out in men up-» 
 on trivial occalions, after they had been fig- 
 nal for patience in great and fhocking cala-» 
 mities : And in unufual trials, as well as in 
 thofe to which we have been accuftomedo 
 Let our Mafler find us in fuch a frame at his 
 coming, whenever it fl:iall be. 
 
 SER- 
 
( '59 ) 
 
 SERMON VIIL 
 
 Loving our Neighbour as 
 ourfelves. 
 
 M A T T H. xxii. 39. 
 
 ^nd the fe com! is like unto it, thou Jhalt Icve 
 thy neighbour as thyfflf, 
 
 THESE words are part of an anfwer gi- 
 ven by our Lord to a queftion which 
 was propofed to him by one of the 
 Pharifees with a captious intention ; namely, 
 JVhicb is tie great conwiandnie^it in the law ? 
 ver. 35, 36. Chrift, in return, cites two paf- 
 fagesof theOldTeftament, which contain the 
 fumofboth tables of the moral law, or of our 
 duty to God and man : Plainly intimating 
 thereby the man's enquiry to be a matter of 
 vain curlofity 5 and that thefe great branches 
 of our duty rather require our obfervation, 
 than that we fliould fet them in competition. 
 The love of God, and the proper expreflions of 
 that, are indeed the Jirjf and ^reat command^ 
 
 menty 
 
l6o Loving our Neighbour Vol. 11. 
 
 mcnt, ver. 37, 38. It is/r/? in order of na- 
 ture, and in the preeminence of the objed to 
 which it relates, and it is the foundation of 
 our duty to our neighbour. 
 
 But left the Phanfee Ihould run away with 
 this jufl commendation of ihtjirjl table, and 
 either reprefent Chrift as making light of the 
 Jecond, or excufe himfelf by Chrift's authority 
 in negleding the feccnd^ while he paid a 
 feeming regard to th^jirji j our bleffed Lord 
 not only adds ih^fecond^ but an emphatical 
 recommendation of it alfo : And the fecond 
 is like unto it, "Thou Jhak love thy neighbour 
 cs thyfjf. Like the firfl : not only as the ob- 
 fervance of that, as well as of the former, 
 may be fLimmed up in love j but as it is pre- 
 fcribed bv the fame authority, and made by 
 the great Lawgiver as indifpenfably neceffary 
 as the other. / 
 
 I therefore chufe this precept, as our Lord 
 does, to be' a fummary of the temper due 
 from us to other peoole j and fo to Hand at 
 the head of the particular graces and virtues 
 which have them for their dired: object. 
 
 Li the consideration of it, it will be pro- 
 per to enquire, L Whom we are to under- 
 ftand by our ?ieighbour. II. What is intended 
 by the 'love of our neighbour. III. What is 
 implied in the meafure prefcribed for this lovej 
 to \Q\ch:xni as our ft Ives. And, IV. As this 
 gracious command itands in the chriilian in- 
 vitation, I would confidef-the fpccial obliga- 
 tions from chril}^aTjity to fuoh a temper. 
 
 r- ■ 
 
iSerm. Viii. as ourJehes» i6l 
 
 I. It is a needful enquiry, whom we are to 
 underftand by our neighbour. 
 
 In the pafTage from which our Lord feems 
 to quote the precept, this phrafe appears to 
 mean only a man of the "JewijJo religion, 
 Lev. xix. 1 8. Thou /halt not avenge^ nor bear 
 any grudge agatnft the children of thy people ; 
 but thou fialt love thy neighbour as thy f elf. 
 The children of thy people in the former fen- 
 tence, and thy neighbour in the latter, feem 
 terms of the fame import and extent, deno- 
 ting thofe of the fewtjh nation and religion. 
 It is indeed commanded in the fame chapter, 
 ver. 34. The Jlra?iger that dwelleth with you 
 jhall be as one born among you j and thou jhalt 
 love him as thy ftlf But the fews under- 
 ftood this only of fuch, who, tho' they were not 
 born of the feed oi Abraham, yc^ became pro- 
 /elites of rigbteoufnefs ; that is, voluntarily 
 fubmitted to their law, and fo hecame full 
 members of their church and community. 
 
 Many proofs might be given of the narrow- 
 ncfs of the fewiflo charity. It plainly appears in 
 the prejudice which remained in Peter ^ mind 
 even . after Chrift's afcenlion, againft any con- 
 verfe w:ith a devout Gentih\ as Cornelius was, 
 till Goi by immediate i/evelaticn cured him 
 of his Jbig<^ry^ Hefpok^the common fenfe 
 of hia nation, when We' ^Us Cornelius and 
 his frfefids, iv^J x. 28. Te know that it is an 
 unlawpd thing for a man that is a Jew, V^ 
 keep compam^ \dr come unto one of another 
 S ^fe. M nation : 
 
1 62 Loving our Neighbour, Vol.11. 
 
 nation : but God bath Jlcewed me^ that I 
 jhoiild not call any man common or unclean. 
 And we find how hardly digefted this Hep of 
 Peters was at firfl:, even by the converted 
 yews ; they contended with him, becaufe he 
 went in to men uncircumcifed, and did eat 
 with thetny chap. xi. 2, 3. They went fo 
 far, as to deny the common offices of huma- 
 nity, or at leaft not to think themfelves obli- 
 ged to fliewthem, to any but a brother y^w; 
 for which a heathen poet juftly laihes them, 
 that they would not Jhew the way^ or dijco- 
 iier afpring to quench one's thi7'Ji, to any but 
 thofe of their religion : Tho' he mifreprefents 
 the matter, when he makes this a precept of 
 the law of Mofes ; for there is no fuch precept 
 in it. 
 
 ytcdaicum edifcunt^ & fcrvanf^ G? me^ 
 
 ■ . tutintjus^ 
 
 Tradidit arcano quodcunque 'uolumine 
 
 Mofes ', 
 Non monjlrare vias, eadem nifi facra 
 
 cclenti j 
 ^cejitum ad font em fobs deducere ^jcrpos, 
 
 Juvenal. Sat. xiv. 
 
 The cafe was this. God had finded them 
 out from other nations to be his peculiar 
 people, and diflinguiflied them by a more 
 immediate government of his own. Now 
 they underftood their laws, even the moral it- 
 felf, to be only the ppiitical laws of their com- 
 munity. 
 
Sfirm. vlii. as ourfelves, 163 
 
 munity, and only to be obferved toward their 
 brethren of that favourite nation. 
 
 But Chrift hath extended the community 
 to which our love is due, to all mankind, with 
 whom we have to do. 
 
 He plainly puts this extenfive fenfe upon 
 the term, our neighbour, in Luke x. There, 
 as well as in the text, he fums up our duty 
 in loving God^ and loving our neighbour as our- 
 fehesj ver. 27. The perfon who was in con- 
 ference with him, afks him thereupon, ^?2d 
 who is my neighbour ? ver. 29. Chrifl in re- 
 turn puts a cafe j whether it was real, or 
 fuppofed, is of no confequence. That a man, 
 falling into the hands of thieves on the road, 
 was left by them in great diftrefs : A yeiviJI? 
 Triejl^ and afterwards a Levire pafTed by, but 
 neglecfted to give him ^ny relief. Thefe 
 might be fuppofed to excufe themfelves by 
 faying, that they were not fure this miferable 
 man was a Jew, and therefore palTed him by. 
 At length another paflenger, who v/as a Sa- 
 maritan^ came up to the place, and upon the 
 mere fight of a man in diflrefs, without flay- 
 ing to afk who or what he was, very tender- 
 ly compafHonated and relieved him. Now 
 upon this cafe Chrift appeals to the Lawyer 
 that had afked him, who is my neighbour, 
 with another queflion in return, ver. 36. Which 
 now of thofe three, thinkejl thou, was neigh- 
 bour unto him that fell among thico^ s f 
 which performed the mofl neighbourly part 
 to him ? The Lawyer could not help acknow- 
 M 2 ledging, 
 
1 64 Loving our Neighbour Vol. II. 
 
 ledging, He that f^ewed mercy on him. Then 
 faid ytjlis unto him. Go and do thou likewife^ 
 ver. 37. Tho' it fhould be a Samaritan that 
 falls in thy way j tho' he Ihould be a ftranger 5 
 tho' he fliould be an enemy. The Jews and 
 Samaritans had the greateft abhorrence one 
 of another : Both lliewed it in their treat- 
 ment of Chrift. The Samaritans at one time 
 would not receive him into one of their cities, 
 becaufe bis face was as tho* he would go to Je- 
 rufalem, Luke ix. 53. On the other hand, 
 when fome of the Jews were in a rage at 
 Chrifl, they knew not a more opprobrious 
 name to throw out againft him, than to call 
 him a Samaritan, with an addition as black as 
 hell, John viii. 48. Say we not welly that thou 
 art a Samaritan, and baft a devil f 
 
 Now the fcene of the cafe which Chrift 
 put being in Judea, between Jeriifalem and 
 Jerico, it might well appear moft probable 
 to the Samaritan, that the diftreffed perfon 
 was a Jew, and therefore not one whom he 
 could confider as a brother in religion, but 
 rather as an enemy j yet being a fellow-crea- 
 ture in mifery, he thought that alone fufficient 
 to entitle him to offices of humanity. And 
 iierein Chrift propofes him to imitation. 
 
 We fee then the comprehenfive latitude, 
 in which Chrift would have us to underftand 
 our neigbhour. Not only, according to the 
 ufual fenfe of the word, our neighbours iq, 
 fcated vicinity of abode, or thofe we call re- 
 lations ; or fuch to whom we are peculiarly 
 
 attached 
 
Scrm. viii. as otirfehes. 165 
 
 attached by previous acquaintance, or intima- 
 cy and friendship ; or thofe from whom we 
 have received or may have a profped: of re- 
 ceiving benefits ; nor only good men, or thofe 
 who are of the houfiold of faith : Tho' thefe 
 and the like diftinguifhing circumflances of 
 fome from others, may oblige us to a peculiar 
 affeflion, and to more particular and frequent 
 ways of expreffing it j yet all men are to be 
 efteemed our neighbours, within the defign 
 of the command, who partake of the human 
 nature. And becaufe they do fo, 
 
 II. I am to inquire what is intended by 
 loving our neighbour^ 
 
 It is plain that this is defigned for a fum- 
 mary of the duties of the fecond table, or of 
 thofe we owe to the reft of mankind ; as 
 loving; God is of thofe we owe to him. So 
 the apoftle explains it, Rom. xiii. H, 9. He 
 that ioveth another^ hath fulfilled the law. For 
 this, ^Ihou fljalt not commit adultery^ "Thou 
 fialt not kilU "Thou JJjalt not fie al^ Jhoufi:)alt 
 not bear falfe witnefs^ 'Thou fimlt not covet ; 
 and if there be any other commandment^ it is 
 briefiy comprehended ifi this faying^ namely ^ 
 Thou fJ^alt love thy neighbour as thyjelf. And 
 again, Gal. v. 14. All the law ^ r. f. relating 
 , to our neighbonr, is fulfilled in one word^ 
 even in this j Thou jhalt love thv neighbour as 
 
 It is fuch a value f t him, upon account 
 
 of the excellencies of the rational nature 
 
 M 3 which 
 
1 66 Loving our Neighbour Vol. II. 
 
 which he hath in common with ourfelves, as 
 difpofes us not to deny him any of his jufl 
 rights or do him any harm j and on the other 
 hand to have a hearty good-will to him, and 
 to be ready to exprefs it in all the proper 
 offices of kindnefs and beneficence, as we 
 have a jufl call and opportunity for it. 
 
 If it be afked, why all our duty to our 
 neighbour, as well as to God, is fummed up 
 in love ? There are two principal reafons to 
 be affigned for it. 
 
 1 . Becaufe a due temper of mind to our 
 neighbour, as well as to God himfelf, is ne- 
 celTary to our acceptance. It is on purpofe 
 that we may attend to the principle, as well 
 as the external ad:, in this as in all other 
 parts of our duty. Inward love to our neigh- 
 bour, is the firft thing which the fpiritual law 
 cf God requires from us ; and fo ill-will and 
 enmity are the firil tranfgreffions of it. Tho' 
 they fhould proceed no farther than the heapt, 
 tho' our neighbour fhould receive no actual 
 prejudice from them ; yet they would make 
 us tranfgreffors in God's account : If vjq 
 fhould be angry with another without a catife. 
 Matt. V. 2 2. if we fliould entertain a fecret 
 grudge, cr malice, or envy, or unjuft con- 
 tempt in the heart; though it fliould never 
 break out, tho' external appearances fhould be 
 ever fo fair : yet thefe things will make us 
 criminal in the iight of God. 
 
 2. Becaufe all the particular branches of 
 our duty to our neighbour, will mofl naturally 
 
 and 
 
Serm. vlii. as ourfehes. 167 
 
 and ealily flow from love to him. If a real 
 inward love to men could be feparated from 
 the proper outward efFed:s, then that would 
 by no means be fufficient. The pretence of 
 love may be feparated from the fruits of it, 
 and that without doubt will fail of acceptance. 
 And therefore we have that caution, i yohn 
 iii. 18. My little children^ let us not love in 
 word, neither in tongue (only) but in deed and 
 in truth. 
 
 But therefore all is comprehended in love ; 
 becaufe genuine love will lay the moil plea- 
 Ung and powerful conftraint upon us, to per- 
 form the feveral particular duties which are 
 required from us. A man that loves his neigh- 
 bour, will be pufhed on by that affe<5tion to 
 do the very fame things to him, which God 
 requires of him as an ad^of obedience -, (o that 
 nothing, as one elegantly fays, will remain 
 to turn his temper into obedience,. but todire6t 
 his intention, and to perform the effe(^ls of 
 love in obedience to God, which he is ftrong- 
 ly excited to by his own loving difpofition. 
 
 Juftice, and beneficence or charity, com- 
 prehend all our duties to our neighbour. And 
 lincere love will effecftually prompt to both. If 
 we truly love our fellow-creatures, that will 
 cafily obviate any temptation to do them in- 
 jury, in any concern we have with them, and 
 will not fuffer us to be wanting in any known 
 pointof duty to them. St. Paul givQS this as a 
 reafon for comprehending all under love, that 
 it nccelTarily includes in it a difpofition to righ- 
 
 M 4 teoufnefs, 
 
1 68 Loving our Neighbour Vol, IL 
 
 teoufnefs, Rom. xiii. lo. Love worketh no ill 
 to his neighbour ; therefore love is the fulfilling 
 of the law. And St. John tells us, that it will 
 make us inoffenfive, i John ii. lo. He that 
 loveth his brother^ abideth in the lights and 
 there is none occafion of fumbling in him ; i. e. 
 This will fecure him againft giving juft ground 
 of offence. 
 
 And it will equally difpofe to the perfor- 
 mance of all good offices. It will be a law of 
 hndttefs : not only make us hcirmkfs and 
 hlamelefs^ but fludious to do good, and to 
 treat all as perfons we love. Charity or love 
 hath all thofe excellent properties affigned to 
 it, which we find in i Cor. xiii 4 — 7. be- 
 caufe it has the mod extenfive influence to 
 produce them all. Chanty fufereth long^ and 
 is kind } charity envieth not j charity vaunteth 
 not itfelf is not puffed up ; doth not behave it^ 
 felf unfeemly , feeketh not her own, is not eafy 
 provoked, thinketh no evil ; rejoiceth not in ini- 
 quity, but rejoiceth in the truth ; beareth all 
 things, believeth all things, hopeth all things, 
 endure th all things, 
 
 III. We are to confider what is implied in 
 the meafure prefcribed for the love of our 
 neighbour, th^t we fhould love him as our 
 felves. 
 
 I. This plainly fuppofes the lawfulnefs of 
 fome f If -love. 
 
 The love of ourfelves is not indeed in fo 
 many words made the matter of a precept, as 
 
 the 
 
^crm. yiii. as ourf elves, 169 
 
 the love of God and of our neighbour are ; 
 bccaufe we have it by inftind; of nature, and 
 jieceflarily, fo that we cannot divert: ourfelves 
 of it without putting off humanity at the fame 
 time, We need not therefore an exhortation 
 to felf-love in general, becaufe it is not indeed 
 a matter of dioice, we cannot help it. All 
 that is proper to be the fubjed: of a command, 
 is the regulation of this natural principle ; a 
 direction of us to our trueft intereft, that we 
 may not purfue a falfe fcent in our general ten- 
 dency toward happinefs. And this is the bufi- 
 nefs of God's commands, in keeping of which 
 there is great reward, our duty being made 
 our intereft. All God's promifes, and threat- 
 nings, and warnings,are an appeal to this natural 
 principle -y they fuppofe it to be lawful to feek 
 our own welfare, and commendable to take 
 the trueft meafures for promoting it. 
 
 We not only may, but ought to love and 
 feek the welfare of our bodies, as far as that 
 confifls with our fuperior interefts. No man^ 
 fays the apoftle, e'-ocr yet hated his own fleJJj^ 
 but nourijheth and cherijheth it ; Eph. v, 29. 
 no man in his right wits. And for our trued 
 felf, our fouls, our Saviour reprefents the 
 folly of neglecting the care of them, Luke ix. 
 25. 1'Fhat is a man advantaged^ if he gain the 
 whole worlds and lofe himJUf? 
 
 When therefore it is made a term of being 
 
 Chrifl's difciple, that a man muli deny him- 
 
 felf, Luke ix. 23. it only figniiics that he muft 
 
 be content to deny his own finful inclinations, 
 
 and 
 
170 Lo'ving our Neighbour Vol.11. 
 
 and irregular palTions, and fometlmes his pre- 
 fent eafe, and humour, and fecular interefts ; 
 but all for the fake of his greater interefts, to 
 advantage himfelf in a higher degree. And 
 when it is defcribed as one of the bad charac- 
 ters of the laft time, that menjl:ould be lovers 
 of their own f elves, 1 Tim. iii. 2. it only means 
 that unreafonable love of ourfelves, vv^hich we 
 t^WfelfiJJmefs, or fuch a felf-love as excludes 
 the love of God and of our neighbour. But 
 there is a love of ourfelves, which is not only 
 allowed, but is the neceffary foundation of all 
 religion, and is here made the meafure of our 
 love to our neighbour. ^ 
 
 2. When we are taught to love our neigh- 
 bour as ourfelves J it may intimate the reafon 
 upon which we fliould be well-afFe6led to our 
 nei2:hbour. We fliould not confider others 
 (as we are apt to do mankind at large, unlefs 
 they are more nearly attached to us than by a 
 participation of the fame general nature) as 
 fuch in whom we have no concern, or who 
 are altogether remote from us ; but as in a 
 moral fenfe ourfelves : as we fay of a friend 
 or a family-relation, he is to us as ourfelves 5 
 or as it is faid of ^Jonathan v/ith refped: to 
 David, he loved him as his own foul, 1 Sam. 
 xviii. I. In truth, every man fliould in a fenfe 
 be fo efl:eemed by us all. We fl:and in nearer 
 x'elations and under more fpecial obligations to 
 fome than to others 3 but we are fo nearly related 
 and allied to all, that it claims our love. This 
 will be more inlarged upon prefently. 
 
 3- 
 
Serni. viii. as oitrfehes. ifi 
 
 3. It may be confidered as a' dir^Bton to 
 the proper ways of cjiprefiing our loVe to our 
 neighbour. If it /hould be afked, how we 
 are to exprefs our love to our neighbour, there 
 cannot be a more inflrudlive anfwer iri fo ^^^if 
 words than this; hove him as yourfehes. 
 How does your love to yourfelf work ? You 
 kno\t the motioris of your own heart, how 
 the pulfe of felf-love beats, and what you are 
 ready to do upon that impulfe for your own 
 welfare. Now if you had no other inftruc- 
 tor or monitor to teach your duty to your 
 neighbour, you might have fufficient diredlion 
 by attending to the adts and fruits of your 
 love to yourfelves. We know by feeling 
 what it is to love ourfelves, and what that 
 carries us to do : the precept before us pre- 
 fcribes this very thing for the rule of our 
 temper and conduct to our neighbour ; it 
 leaves us as it were to prefcribe to ourfelves, 
 and to take the meafure from ourfelves. As 
 if it' had been faid, Judge ye of your oitm 
 feheSy and by yourfelves, what is 7'ight in 
 this matter. 
 
 Are we not tenacious of our own rights, and 
 very fenfible of any injury or injuftice done 
 us by others? If v/e love them as we love our- 
 felves, it will lead us to jitftice and righteouf- 
 nefs ; to be tender of their rights as we are of 
 our own, and to be careful that we do them 
 jio harm any more than ourfelves. 
 
 We are quick at difcerning any thing va- 
 luable in ourfelves, and apt enough to fupport 
 
 our 
 
172 Loving our Neighbour Vol. II. 
 
 our own character. If our love to others 
 be like that which we bear to ourfelves, it 
 will teach us to obferve any thing that is va- 
 luable in them, and to pay them the regard 
 and refped: due to them, according to what 
 is amiable and commendable in them. And 
 fiich an impartial view of the excellencies of 
 others as well as of our own, would be a 
 ftrong argument to humility. 
 
 We heartily defire our own welfare in eve- 
 ry inftance, according to the beft apprehen- 
 lions we can form of it ; nor do we con- 
 tent ourfelves with mere good wifhes, but 
 take pains to obtain the feveral good things 
 upon which our hearts are fet. And if we 
 are in earneft religious, this is our temper 
 and conduft for ourfelves, with reference to 
 fpiritual and eternal bleffings, as well as for 
 other comforts defirable in their places. The 
 fame difpofition extended to our neighbours, 
 would form us to univerfal benevolence, and 
 to be adive and induftrious in doing good 
 to the fouls and bodies of men. 
 
 We apply to other people, who we think 
 may be helpful to us in our difficulties, and 
 in promoting our interefts. Love to them 
 will make us ready to help them according 
 to our capacity. This would lead to a ?«^r- 
 ciful difpcfition. 
 
 We are not prone to be foon angry Avith 
 ourfelves, or to put the worft conftrudiions 
 upon our own actions, or to publilb our own 
 faults : but we are apt to complain of other 
 
 peo- 
 
Serm. viii. as our/elves. 173 
 
 peoples indecent paffions to us, of their cen- 
 Ibrioufnefs, and of their divulging reports un- 
 necelTarily to our difadvantage. We fhould 
 take the hint from that, to exercife meeknefs 
 and charity to our neighbours, and tofpeak 
 evil of 710 man without juft reafon. 
 
 We take pleafure in our own welfare in 
 any inftance, and are tenderly afFe(fted with 
 our own burdens and forrows. Love to our 
 neighbour will difpofe us to bear a fenfible 
 part in his joys and afflictions j to rejoice with 
 them that do rejoice, and to weep with them 
 that weep. 
 
 And we might carry on the fame compa- 
 rifon through all the graces and virtues in- 
 cumbent on us towards other people. 
 
 4. This befpeaks the ^/^^^^^r^^ of love due 
 from us to our neighbour. We are to love 
 .him as ourfelves. 
 
 I cannot indeed apprehend, that a ftrid equa- 
 lity is meant. Our charity, or love, is cer- 
 tainly to begin at home. That is imported in 
 its being made themeafure of our love toothers. 
 And every man is to confider himfelf as charg- 
 ed in the firft place with himfelf. We are nei- 
 ther to take the fame pains for the fouls, nor 
 for the bodies of others, as for our own. 
 
 We are not to extend an equal love to all 
 
 others alike, but in proportion to what is 
 
 lovely and amiable in them. Hence good men 
 
 . juftly claim a more diflinguiQiing lliare in our 
 
 .affedtion than others : ^he excellent of the earthy 
 
 in whom is all my delight^ Pfal. xvi. 2. 
 
 Not 
 
174 Lovi?jg our Neighbour Vol. II. 
 
 Nor have all at large an equal right to the 
 cxpreffions of our love. Thofe under our im- 
 mediate care and charge, in our families or 
 otherv^ife, require our more fpecial endeavours 
 for the good of their fouls : and our own fami- 
 lies are firft to be provided for in their tem- 
 poral intereft. Men are not to be beneficent 
 to otherSjto the real detriment of their own fa- 
 milies. And I believe many are unjuOly cen- 
 fured for covetoufnefs, becaufe they do not as 
 much for others as they expedl, when really- 
 the circumftances of themfelves and their fa- 
 milies, which are unknown to the world, will 
 not admit of it. Every man muft judge for 
 himfelf, as in the fight of God, what is fit 
 for him to do ; and other people ihould be 
 very How in cenfuring, where they have not 
 fure grounds to go upon. 
 
 But yet certainly though this precept pre- 
 fcribes not an entire equality, yet it befpeaks 
 a high degree of affed:ion due to our neigh- 
 bour. 
 
 That we fhpuld love him with equal fin- 
 cerity as we do ourfelves : be as entirely free 
 from all enmity, and malice, and ill-will ta 
 him, as to ourfelves ; and no more allow our- 
 felves to injure him. 
 
 We fhould as readily obferve and own any 
 thing truly commendable in another, as in 
 ourfelves 3 and as willingly make allowances 
 for his imperfections as our own. In the mat- 
 ter of efiimation wp fhould endeavour to be im- 
 partial J not flattering ourfelves, or under- 
 rating 
 
Serm. vlii. as ourf elves, 175 
 
 rating the excellencies of others : Rom. xii. i o. 
 Be kindly affeBioned one to another^ with bro- 
 therly love, ifi honour preferring one another. 
 
 There ought to be an alacrity and delight in 
 doing any good officeswe are capable of to others, 
 as well as when we are ferving ourfelves^ which 
 is loving them fervently J 1 Pet. i. 22. 
 
 Yea, there are cafes wherein w€ are to 
 prefer their intereft to our own ; or their 
 Ipiritual and eternal welfare to our own pre- 
 fent advantage or fafety. St. John tells us, 
 I John iii. 16. that in fome cafes ive ought 
 to lay down our lives for the brethren. Ei- 
 ther be content to hazard them in martyr- 
 dom, when our flight and quitting the field 
 of battle may be forefeen likely to expcfe 
 fome we are nearly concerned v/ith to fall 
 from their ftedfaftnefs. St. Paul could fay 
 with reference to his beloved Philippians, 
 Phil. ii. 17. If I be offered upon the facrifice 
 and fervice of your faith, I joy and rejoice 
 with you all. Or we may be called to venture 
 our lives for the defence of the innocent, 
 when they are, injurioufiy aflaulted 3 or to af- 
 fifh our neighbours in an imminent danger : 
 Or efpecially to hazard our own lives to fe- 
 cure and fave much more valuable lives than 
 our own. So Pr if cilia and Aquila had for 
 Paul'^j life laid down their own necks 3 /. e. ex- 
 pofed themfelves to fkreen Paul in fome ex- 
 treme dan2;er he had been in, fcr which thev 
 had the thanks of all the churches of the Q^n- 
 tiles, Rom. xvi. 4, 
 
 IV. 
 
176 Loving our Neighbour Vol.11. 
 
 IV. I proceed to fhew the fpecial obliga- 
 tions which chriftianity lays upon us to the 
 love of our neighbour. To this end we may 
 obfervC) that, 
 
 I . Chriftianity hath eminently provided to 
 carry our love to this large extent, to conlider 
 every man as our neighbour. While it has 
 laid a foundation for a more diftinguifliing af-^ 
 fe<ftion to our brethren in the kingdom and 
 patience of Jefus Chrift, it leads us toconfider 
 all men as near to us, and gives us many 
 uniting views of them. For inftance, 
 
 It reprefents the natural relation and alli- 
 ance which there is between all men as fuch. 
 The Gofpel calls us back to contemplate the 
 common original of our natures, that God 
 hath made of one blood all nations of men to 
 dwell on all the face of the earth^AOis xvii. 26. 
 So that we are to confider ourfelves and others 
 as all defcended from one common father ; not 
 only from Adam^ the father of our fejh ; 
 but as he was the fin of God, we are all in 
 common the offspring of our Father in hea- 
 ven, ver. 29. When we look upon the mean- 
 eft or even the worft of men, we ftiould make 
 the reflection which Job did in reference to 
 his fervants, and for the fake of which he 
 
 durft not defpife them ; Job xxxi. 13 15. 
 
 Did not he that made me in the 'womb, make 
 them ? dfiddid not one faflnon us in the womb ? 
 And this common Father is yet more emi^ 
 nently fo, as he is the Father offpiritSy as he 
 
 has 
 
Scrm. viii. as ourfehes. 177 
 
 has breathed into them and us, living, rea- 
 fonable and immortal fouls j which gives a 
 dignity and rank to men in the order of be- 
 ings above the vilibie creation. Inhere is a 
 Jpirit in ?nan^ in every man ; aiid the ififpira- 
 tion of the Almighty gi-veth them under ft andingy 
 Job xxxii. 8. Nov/ this fimilitude of nature, 
 efpecially of reafonable powers, is a juft 
 ground of univerfal love. 
 
 The Gofpel alfo acquaints us with the com- 
 mon ftate of apoftacy and mifery in which 
 all mankind is involved : All the world is 
 become guilty before God, Rom. iii. 19. This 
 indeed fullies the amiablenefs of the whole 
 race ; but at the fame time reprefents us one to 
 another, as in likecircumflances of diftrefs and 
 danger,and therefore fhould induce to common 
 compallion and fympathy, and mortify that 
 pride upon other accounts, which might tempt 
 us to fet ourfelves unduly above others. 
 
 On the other hand, the good-will of God 
 to men in general is proclaimed in the Gof- 
 pel, and the kind afpedt of redemption not 
 upon the fewifh inclofure only, but upon 
 all without diftindiion. Ckrijl is the pro- 
 pitiation for our fins ^ fays St. yohn ; and not 
 for ours only, but alfo for the fins of the 
 whole world y i John ii. 2. By that he has 
 broken down the wall of partition between 
 few and Gentile, the JewiJJj covenant of pe- 
 culiarity and its appendages. Neither circum- 
 cilion availeth any thing, nor uncircumcifion ; 
 for in Chrill: [cfus there is neither Jew nor 
 
 N Greek, 
 
178 Loving cur Neighbour Vol. II. 
 
 Greek, then; is neither bond nor free^ there is 
 neither male nor female ; there is no difference 
 betwee!! them in their capacity of acceptance 
 with God upon the tenns of the Gofpel ; for 
 they are ail one in Chrifl Jfus, GaL iii. 28. 
 Therefore Pt'/^r decb.res, that God had Jhew- 
 ed him, that heJJjouId?iot call any man common 
 cr unclean, Adlsx. 28. ~Hot cot?tm on, becaufe 
 he was an alien from the commonwealth of 
 Jfrael j not unclean, merely becaufe he fub- 
 mitted not to the law of Mofes. Now this 
 comm- n propofal of a way of falvation to all 
 men, fliould cenaent affed:ion and inclination 
 to one another ; 
 
 Efpecially when we conlider alfo that we 
 are taught hereby to look upon all men, as 
 fuch who may poffibly at lead: fhare with us 
 in the heavenly happinefs. Suppofe them ever 
 fo bad at prefent, yet by the grace of God 
 this may be their cafe. Which certainly 
 fhould invigorate our endeavours that it may 
 be fo, and difpofe us to every other friendly 
 office by the way. 
 
 Upon fuch principles as thefe, chridianity 
 moft expreffly commands univerfal love, and 
 the proper expreffions of it. That we fliould 
 abound in love one towards another, and toward 
 all men, 1 Thef iii. 12. Be patient toward 
 all men, chap. v. i o. And /hew meeknefs to 
 all men. Tit iii. 2. That we fhould do good 
 to all men. Gal. vi. 10. And make f applica- 
 tions and prayers, and inter cefions, and giving 
 of thanks, for all men^ 1 Tim. ii. i. 
 
 2. 
 
Serm. vill. (is curfilves. 179 
 
 2. The Gofpel lays the grentefl ftrefs upon 
 this duty. Chrift emphatically calls it Us new 
 cojjimandment^ by which all men flould khow 
 his difcipksy Johil xiii. 34, 35. It is repre- 
 fented as the very dclign of the Gofpel-dif- 
 penfation, i Tim. i. 5. The end of the com- 
 mandment is charity ^ out of a pure hearty and 
 of a good confcience, and of faith imfetgned. 
 St. Peter puts a very fpecial mark of diftinc- 
 tion upon it, among his praftical exhortati- 
 ons, and that in profped: of the end of all 
 things as at hand ; Above all things havefer- 
 ijcnt charity among y our fe he s^ I Pet. iv. 7, 8. 
 The want of it is declared to be a fure evi- 
 dence of a ftate of death, i fohn iii. 14, 15. 
 We know that we have pajfed from death unto 
 life, bccaufe we love the brethren : He that 
 loveth not his brother abide th in death. Who- 
 foever hateth his brother is a murderer ; and 
 ye know, that no murderer hath eternal life abid- 
 ing in him. What an honour is put upon this 
 command in the text, when our Lord de- 
 clares it to be like the firft, of loving God ? 
 He condefcends as it were to place it upon a 
 level with the other, at lead to make it as 
 indilpenliblyneceffary: and no wonder, when 
 true love to God will certainly produce this, 
 I John iv. 20. If a man fay, I love God, and 
 hateth his brother, he is a lyar : For he that 
 loveth not his brother whom he hath feen, Ijow 
 can he love God whom he hath not feen ? Our 
 Saviour plainly intimates that God will not 
 accept our folemn facriiices to himfelf, while 
 
 N 2 wc 
 
1 80 Loving our Neighbour Vol. II. 
 
 we are under the power of an uncharitable 
 fpirit, by diredling us to go and feek recon- 
 ciliation with our brother, before we offer our 
 gift 5 Matt. V. 23, 24. 
 
 3. A general 3ove is recommended to us by 
 the greatefl and nobleft examples. Not to 
 inlift now upon thofe of the beft men, 
 
 God hiinfelf is our pattern herein. How ex- 
 teniive is his goodnefs to all his creatures, efpe- 
 cially to all his intelligent creatures ! How illu- 
 ilrious and fenfible the fruits of it ! How free 
 and difinte relied are all the expreflions of his 
 grace ! All he does for mankind, is contrary 
 to their deferts. Yet he does not willmgly 
 ajfli5l the children of men ; but his mercies 
 are new every morning-, and freJJj every mo- 
 ment. He is daily protecfting and providing 
 for the wants of our bodies ; and moft 
 condefcending and conftant in his compaf- 
 fion for our fouls. He found out a ranfom 
 for us ; fpared not his own fon, but freely 
 gave him up for us all unafked 5 and is 
 ever ready to give good things^ even his 
 good Spirit himfelf, to them that ask him. 
 bhould not this infpire us with fuch a god- 
 like temper in our meafure ? Fie is di- 
 redily propofed to us as an example herein. 
 In his common bounty to good and bad. 
 Matt. V. 44, 45. Love your enemies^ blefs 
 them that curfe you, do good to them that 
 hate you, and pray for them which defpite- 
 fully ife you and pc^fecute you : that ye may 
 be the children of your Father which is tn 
 
 hea- 
 
Serm. viii. as our/elves, i S i 
 
 heaven j may fliew, by refembling him hercirt, 
 that you are his genuine offspring : for he 
 maketh hi i fun to rfc on the evil and on the good ^ 
 and fendeth his rain en the juft and on the un- 
 jujl. In like manner his grace in giving his Son 
 is fet before us in the way of an example, 
 I John iv. 10, II. Herein is love, not that we 
 loved God, but that he loved us, and fent his 
 Son to be the propitiation for our fins. £■ loved, 
 if Godfo loved us, ire ought alfo to love one an- 
 other. And St. Faul calls us to be kind one to 
 another, tender-hearted^ forgiving one another, 
 even as God for Chriji's Jake hath forgiven us : 
 herein being followers of God as dear children, 
 Eph. iv. 32. chap. v. i. 
 
 The bleffed Jefus, or the Son in our na- 
 ture, is often in like manner recommended 
 as our example herein. The Gofpel-hiflo- 
 ry is one continued account of his benigni- 
 ty and grace to mankind. This brou<yht 
 him down from his throne of glory into our 
 nature and world. His life was one conti- 
 nued courfe of adlion for the good of mens 
 fouls and bodies. He went about doing good, 
 Adls X. 38. was full of compaiiion to peo- 
 ple in their various afHidions ; and thought 
 nothing too mean, nothing too much to do 
 for the benefit of thofe who applied to him, 
 and often fought out occafions of doing good 
 offices. And his death was entirely defigned 
 to be an expreffion of his unparalleled love 
 to a finful world, in conjundtion with his 
 love to his Father. And both in life and 
 N 3 death 
 
i82 Loving our Neighbour Vol.11. 
 
 death he fhewed amazino- tendernefs to hit 
 worft enemies. And as this his condu<ft is 
 in itfelf moft fit to be a moving example 
 to usi fo the Gofpel often calls us to at- 
 tend to it as fuch. The beneficent mind he ^ 
 {hewed in condefcending to afihme our nature, 
 to be fo furprizingly humbled in it, and to ■ 
 become obedient unto death, is elegantly de- ' 
 fcribed by the apoftle in Phil. ii. on purpofe 
 to excite us to have the fame mind in us as 
 was in Chriji. And to difpofe Chriftians to 
 charity to thofe in diftrefs, the apoflle puts 
 them in mind of the grace of our Lord Je- 
 fus Chriji y 2 Cor. viii. 9. And fo in Eph. v. 
 2 . we are exhorted to walk in love^ as ChriJI 
 loved us, and hath given kimjelf for us. 
 
 4. The blefi^ed world we have in view 
 fhould raife our fouls to this lovely temper. 
 That is a world of perfed: love. While the 
 ufe oi faith and hope will be fuperfeded there, 
 charity never faileth^ but arrives at its con- 
 fummation there ; and therefore is the greateji 
 of the three, i Cor. xiii. 8, 13. 
 
 I fhall put a period to this difcourfe with 
 three exhortations upon what has been faid. 
 
 I. Carefully regulate your love to your- 
 felves. To prefs you to wifb well to your- 
 felves \n general, would be fuperfluous -, for 
 it is im poifible you fliould do otherwife. But 
 to prefs you to the due regulation of this prin- 
 ciple, is one main defign of the Gofpel. Let 
 not your felf-love exert itfelf under the govern- 
 ment of ill-pJaced aifedtions, or tumultuous 
 
 paf- 
 
Scrm. viii. as ourfehes. 183 
 
 paffions or unreafonable humour ; but let 
 realbn and confideration dired ycu in the choice 
 of your true happinefs, and then let your pur- 
 suit or refufal of other things be fubordinatcd 
 to that. This is a neccflary point of conduct 
 for your own intereft and advantage ; and it is 
 as -necelliry to conduct you in your duty to 
 your neighbour ahb. 
 
 2. Be on your guard again fl//yfy7;;z./^-, or 
 fuch an addi^tednefs to yourfelves^as ihali con- 
 fine your regards within the narrow circle of 
 felf. Such a felf-love is the main principle of 
 ail the evils and diforders in the world ; it 
 makes men undutiful to God, and ufelefs, if 
 not-pernicious, to thofe about them. 
 
 It would go a great way to the cure of 
 this, if men would entertain a humble fenfe 
 of their own poft in the univerfe : how 
 fmall it is in that comparative view, and yet 
 that it is as a link in the chain, which, if 
 out of order or feparated from the reil, may 
 occafion many diforders. We fliould think 
 of the dependence we have upon others, and 
 our frequent need of them -, and how ill an 
 afpecl feltilhnefs has in them, even in our own 
 account. But efpeclally we fliould often con- 
 lider ourfelves as in common with others, 
 the fubjeds of the Majefty in the heavens i 
 who afiigns every man his poft in life, and 
 will call him to an accoiint for his behaviour 
 in it. 
 
 3 . If we have learned a redlified love and 
 affection to ourfelves, let us carry the fame 
 
 N 4. tern- 
 
184 Loving our Neighbour, &c. Vol. II. . 
 
 temper into our behaviour to others. Then 
 we fhall ferve our generation, and at the 
 fame time do it according to the will of God, 
 without prejudice to oui felves in any of our 
 trueft interefls, and indeed with the greateft 
 pleafure to ourfelves. 
 
 Ever remember the importance and weight 
 of this duty. I fhould be forry any Chriftian 
 ihould call it dry morality -, when it is fo ef- 
 fential a branch of chriftianity, inculcated 
 by our Lord and Mafler, and all his apo- 
 ftles, explained or hinted at in moil pages of 
 the Gofpel, made necelTary to our final accep- 
 tance, and frequently urged upon us on the 
 foot of the greateft and moft diftinguifliing 
 dodrines of the Gofpel. 
 
 SER- 
 
( ^85 ) 
 
 SERMON IX, 
 
 Doing to others as we would 
 be done unto. 
 
 Ma TTH. vii. 12. 
 
 Therefore all things, whatfocver ye would that 
 men jhould do to you, do ye even Jo to them -^ 
 for this is the law and the prophets. 
 
 OU R blefled Mafter hath given us two 
 fhort fummaries of our duty to our 
 neighbour. One is that already infifted 
 upon, Thoujhalt love thy neighbour as thyfelf ; 
 and the other is contained in the palTage now 
 read. Both of them are near a-kin, and yet 
 in fome refpedis different. An appeal is made 
 in both to every man's own felf ; and the prin- 
 ciple of felf-love is fuppofed to be lawful, na- • 
 tural and necefTary, when men are pointed to 
 it as the meafure of their temper and condud: 
 to other people. But there is this difference. 
 In the former we are diredtly referred to our 
 
 M- 
 
i§6 'Doing to others Vol. IL 
 
 fdf-lovc itfelf, as the meafare of our love to 
 others, on the fcore of the relation v/herein on 
 many accounts we are to confider them as 
 ftanding to us^ in this lummary the expectations 
 we have from others in reference to ourfelves 
 are offered as the meafure of our ading toward 
 them. The former is m.oll properly a rule of 
 charity j but this of right coiijnrfs and equitw 
 
 In the profecution of this maxim, I would, 
 I. Offer fome things for explaining and flat- 
 ing it. II. Shew the ffrong obligations we 
 are under to it. And, III. The great ufeful- 
 nefs and advantage of attending to it in our 
 condudl. 
 
 I. It may be proper to offer fpme things 
 for the due explaining and ftatin^" of this maxim. 
 For however excellent and proper it may be, 
 yet if it is not rightly underftood, we may 
 be miffed under the countenance of it. The 
 following particulars may be worthy of our 
 confideration. 
 
 I . The meafure propofed is not what other 
 people adlually do to us, but what 'ive 'would 
 that they jhould do to us. I fliould not need 
 to mention this, but that in facfl it is fo com- 
 mon a meafure of pracflice, and what people 
 are apt to allow and juftify themfelves in, if 
 they go no farther than retaliation. " Such a 
 " man refufed to do me a kind office, when it 
 ** was in his power j and why ffiould I ferve 
 " him, when it is in mine? He treated me 
 " with rigour and feverity, when he had op- 
 
 " portunity 
 
Serm. ix. as we nvould be done unto. i %j 
 
 " portunity for it, and why fliould not I make 
 " him a return in the fame kind ? " But this is 
 the language of a heated, and not of a chriftian 
 fpirit; ofpafTion, and not of reafon or grace. 
 For I cannot be juftified by that which another 
 does, in doing what I condemn in him : That 
 whicJi was faulty in him, muft be fauhy in me 
 too. The law of nature indeed will allow of 
 felf~de fence, but not of private revenge, any 
 farther than 'tis neccfiary to a man's own fecuri- 
 ty. Chriflianity efpecially teaches us a better 
 meafure of a6ting, than other mens behaviour 
 to us. From this very rule in the text, St. Lukx 
 reprefents Chrift as leading his difciples to do 
 good offices to thofewho have never yet obliged 
 them, and even to thofe who have ad:ually dif- 
 obligedthem, Lukc'vi. 31 — "T^c^.Andas ye would 
 that men jl:ould do to you, do ye alfo to them like- 
 wife. For if you love them which love you, what 
 thank have ye .? Jorjinncrs alfo love thofe that love 
 them. And if ye do good to them which do good 
 to you, what thank have ye ? for fmners do al- 
 fo the fame. And if ye lend to them, of whom ye 
 hope to receive^ what thank have ye ? for Jin- 
 ncrs alfo lend to finners, to receive as much 
 azain. J3ut love ve sour enemies. Gratitude 
 for benefits received is an excellent temper, and 
 what is very much wanting in the world -, but 
 it is not the height to which Chriilianity calls 
 us, and to which the maxim in the text fliould 
 carry us : V/e fhould Ihew kindnefs, as we 
 have opportunity, to thofe who have not con- 
 ferred any benefit upon us already, and even 
 
 to 
 
1 88 Doing to others Vol.11. 
 
 to fuch who have done us ill offices. We 
 have a plain rule again fi: governing our condutfl 
 to others by their ill ufage of us, Ro?n. xii. 1 9— 
 2 1 . Dearly beloved^ avenge not yourfelvesy but 
 rather give place unto wrath -yfor it is writteUy 
 Vengeance is mine, I will repay it, faith the 
 Lord, therefore if thine enemy hunger, feed 
 him : if he thirfl, give him drink. For in fo 
 doing thou f:alt heap coals of fire upon his head. 
 Be not overcome with evil, but overcome evil 
 with good. 
 
 2. What we aBually would that others 
 fliould do to us, is not in all cafes a rule of our 
 duty to them J but the lawfulnefs of the action 
 is to be prefuppofed. It will not follow, 
 that I ought to do or to forbear a thing to my 
 neighbour, or that I may do fo, merely becaufe 
 I am content or even delirousthat he fhould do 
 or forbear the like to me. That inclination and 
 delire of mine mufl firfl be known to agree 
 with the law of God. A notorious drunkard 
 may be willing to be intoxicated and made a 
 beafl by another : But it is not therefore one 
 jot the more lawful for him to do the like to 
 another in his turn. A man refolutely fet upon 
 an evil courfe, cares not to be difturbed in it 
 by the reproofs orcounfels of his fuperiors or 
 friends : But that does not lefTen his obligation 
 to be a monitor to other iinners, efpecially to 
 thofe under his care and charge. It is his fin, 
 and owing to his infenfiblenefs of his own true 
 intereft, that he would not that others {hould 
 do fo to him 5 and it is his additional fin, that 
 
 he 
 
Serm. ix. as we would be done unto, 1 89 
 he iiegleds on his part what the law of God 
 has made his duty toothers. A man's defire, 
 that others fhoiild either do an unlawful thing, 
 or negled: their duty to himfelf, will not juftify 
 or excufe the like evil adlions or omiffions in 
 him. To fuppofe that it would, muft be to 
 fubjed: the holy and righteous law of God to 
 mens irregular inclinations and lufts, and fo to 
 render it of no effed:. Our defires therefore 
 from others, muft iirft be known to be fit and 
 reafonable, and not difagreeable to the will of 
 God, before they are made the meafure of our 
 condud to them. 
 
 3. When we and others are in different cir-f 
 cumftances, we are not obliged by this mea-» 
 fure of adion to do exadly the fame thmgs 
 to them, as we defire or expecfl from them ; 
 but the fame things in our circumftances, as 
 we fhould expedl from them if they were in 
 our condition and we in theirs. God in the 
 courfe of nature and providence places men 
 in different relations one to another, in various 
 ftations and conditions, and has affixed 
 duties peculiar to each of thefe. Now the 
 intention of this maxim cannot be to con- 
 found all relations, and the duties belong- 
 ing to them J as if, for inftance, all that a fa- 
 ther may expedtfroma child, or a mafter from 
 a fervant, or a prince from his fubjeds, wa$ 
 therefore to be done by fuch fuperiors to their 
 inferiors. But the plain meaning is, that a fa- 
 ther, a mafter, a prince ftiould confider what 
 he ftiould reafonably defire and exped: from 
 
 one 
 
igo Doing to ofbers, Vol.11. 
 
 oneinthe correfpondent relation, Jf he was a 
 child, a fervant, or a fubicd:; and then ad: ac- 
 cordingly.. Thus, after the apoftle had. laid 
 down the Muty of fervants, he directs, Epb. 
 vi. 9. An\ye inajlcrs, do the fame thifigs 
 unto them -, not juft the fame adions, as they 
 by their relation are obliged to do to you ; but 
 fee that you perform the duty of your place, 
 as you exped: of them the duty of theirs -, and 
 with fuch a manner of behaviour in your pecu- 
 liar ftation, as you^ would account equitable 
 from amafter, if y(6u were fervants yourfelves: 
 One inftance of ^^^hich he immediately men- 
 tions, ycr/^d'^^r/;?^ threatning,2\\ rough, morofe 
 or churlifli words^'or adtions, when there is no 
 neceffity for them. 
 
 4. We are not obliged to do all that to o- 
 thers, which we might probably be glad they I 
 would do to us J if we were in their cafe ; but 
 all that we could exped from them, as matter 
 of right and duty. It is hardly to be doubted, 
 but any poor man would be glad, that a rich 
 perfon would not only fupply his extreme ne- 
 ceffity, but give him a good part of his eftatc, 
 fo as to make his circumftances eafy and plen- 
 tiful: And it is very likely, that if we were 
 poor, we might be of this mind. A rich man, 
 who is mafter of his own cftate, may lawfully 
 gratify fuch a delire 5 but then he may lawfully 
 forbear it alfo. Now that fuch a generous 
 adion of a rich man would be very welcome 
 to any poor man, and to ourfelves in particu- 
 lar if v/e vv-ere poor, cannot be faid to lay an 
 
 obligation 
 
/ 
 
 Serm. ix. as we *ivoiil4 be done unto. 3 9 1 
 
 obligation upon any to do fo much. Thofe 
 in profpero'ds circumfiances are bbuhd by this 
 rule to do to another, not all that t|iey might 
 in his ciicumftances be glad of, but all that 
 they would have good reafon to exped: upon 
 the foundation of juftice, or charity, or friend- 
 fiiip, or relation. 
 
 The fenfe of our Lord's maxim amounts to 
 tliis : "In all your dealings with other men, 
 *' fuppofe yourfelves in the fame particular 
 ** ftate and circumftances wherein they are j 
 " and think, what treatment, what kindnefs, 
 " what allowances you v/ould reckon youF 
 " felves to have a jufl clairn to expedt at their 
 " hands, if they were in your cafe, and you 
 " in theirs ; and then be the fame to them in 
 *^ your thoughts, and words and adlions, as 
 *' you would have them to be to you : And 
 '* never allow yourfelves to do that to others, 
 " which you would account injurious or mat- 
 *' ter of jufl complaint in your own cafe." 
 
 II. I proceed to fhew the ftrong obligations 
 we are under to be of this temper. 
 
 I . It is founded in the reafon of things, and 
 is one of the plaineft didiates and laws of na- 
 ture : Such a precept as approves itfelf to 
 the mind of a reafon able creature, as foon as 
 he hears and underflands it, fo as not to need 
 any laboured proof. Every man is ready to 
 own the equity of it in theory j even fuch 
 whofe vicious and depraved inclinations carry 
 them off from the praftice 3 thcfe who will 
 
 net 
 
192 1^ 01 ng to others Vol, IL 
 
 not make it the rule of their own a6:ions, yet 
 expert others to make it the rule of theirs, and 
 are ready to complain when it is not obferved 
 to themlelves. It is indeed the bafis of all ju- 
 ftice and equity between man and man j every 
 inftance of which may be reduced to this 
 meafure, and proved by it. 
 
 The obligation to itrefults from thefamenefs 
 of nature which our great Creator has given 
 to ail mankind j as all defcending from one 
 original, conlifting of like fouls and bodies : 
 And therefore whatever rights one has by vir- 
 ture of this nature, muft be common to all, and 
 equal in all. In refpedl of nature, we are all 
 upon a level, and every man ftands equally ob- 
 liged to another. I am equally obliged to be 
 juft, and kind, and grateful to another, as he is 
 obliged to be fo to me ; becaufe God made us 
 all alike in the eifential ilate and perfedions of 
 our nature. For accidental differences be- 
 tween men, they cannot cancel or leffen thefe 
 common rights which are founded in nature : 
 And beiides that, it is very pollible in the 
 changeablenefs of human affairs, and frequen- 
 ly feen in experience, that fuch accidental dif- 
 ferences may ceafe, or the conditions of men 
 be perfecftly inverted. He who is now a fer- 
 vant, may become a mafter ; and the mailer 
 be reduced to the ffate of a fervant : The rich 
 may be abafed, and the poor exalted. I may 
 come to be in the ilation, or relation, or con- 
 dition of another man, with whom I compare 
 myfelf J and adlually need that office from 
 
 him 
 
Serni. Ix. tis ive would b^ done unto, i^^ 
 
 him, which now he expefts from me» This 
 makes it ever reafonable, and prudent too, to 
 put myfelf in his circumftances, iince they 
 may be my own 5 and to behave to him ac-*. 
 cordingly. 
 
 This maxim is fo agreeable to natural lights 
 that fome heathen writers inculcate the fame 
 thing in fenfe. Efpecially the Greek orator 
 Ifocrates, applies it to feveral cafes. He lays 
 it down as the firft maxim of virtue neceffary 
 to be attended to by youth, next to the vene- 
 ration of God ; ^ Be fuch to your parents^ as 
 you would have your children to be to you. 
 And he advifes princes to ^ carry it fo toward 
 neighbouring communities that are weaker 
 than their own, as they would have thofe 
 which are flronger to behave to them. So he 
 reprefents a wife and good king diredting his 
 fubjedis to *^ approve t he wf elves fuch to others 
 under them, as they expeSied him to be to 
 themfelves ; and ^ not to do to others, what 
 they cared not to bear from others. We are 
 told, that ^ " the firft founders of the empire of 
 *' the Inca's in Peru (which the tradition of 
 that people reprefents as an empire of vaft an- 
 tiquity) "taught this as one of their firft rules, 
 *' and indeed upon a very clear and cogent 
 " reafon; thd.t men. fjou id neither fay nor do 
 " any thing to others, that th^y w:re net 
 
 aOrat. adZ)man/f. Ed. H.Steph.p 4. b Id. ad 
 
 Nicocl. Orat, ii. p. 19. *= Id. ndNicocl. Orat. iii. p. 37. 
 
 d Ibid. p. 39. c Sir irm. Tcrr.^Wi Mifcel, Part II. 
 
 £fr. ii. Sea. 3. 
 
194 Doing to ethers Vol. II. 
 
 " willing others Jljould fay or do to them-, be^ 
 " caufe it was agai?iji ail reafo?!^ to make one 
 '' law for our f elves ^ afid another for other peo^ 
 " pier Would to God, that all Chriftians 
 would govern themfelves by fo clear and un- 
 deniable a principle. 
 
 2. This is the law and the prophets. So 
 our Saviour declares in the text : That is, all 
 the duties to our neighbour prefcribed by Mo- 
 fes, or by the fucceeding prophets under the 
 Old Teftament, are comprehended in this, 
 and may be reduced to it : they are but 
 fo many branches and explications of this 
 general rule. For the affiftance of mens 
 weaknefs and unthoughtfulnefs, God faw 
 mete, when he was pleafed to vouchfafe a 
 revelation, to be exprefs in injoining the fe- 
 veral particulars of focial duty : he knew, 
 that in the prefent depraved ftate, when our 
 finful prejudices and felfifli biaffes are fo many 
 and fo ftrong, all would be little enough to 
 awaken men to the confideration of their duty : 
 but it is much to the honour of this maxim, 
 that it is th^fjort contents of all the dired:ions 
 left in the name of Gcd by the law and the pro- 
 phets, how one man lliciild behave to another. 
 
 3 It is flill more flrongly enforced upon us 
 by chriftianity. 
 
 Our Lord and Mafter himfelf has left us this 
 fummary j and that at the clofe of his mofl 
 inftrudive fermon, wherein he had fo clearly 
 and diftindlly explained our duty in the moft 
 important particulars of it. 
 
 The 
 
Serm. ix, as we would be done u?2to. 19^ 
 The context enforces it by an additional 
 motive ; which is implied in the word that in- 
 troduces the precept, 'Iterefcre. In theVcrfes 
 before, Chrill encourages us to apply to God in 
 our various wants, wi*:han allurance of his gra- 
 cious anfwer to our requefts : and to animate 
 our hope, argues from the readinefs of eairhly 
 parents to gratify the defires of their children, 
 to the greater readinefs of our common Father 
 in heaven to fulfil the proper defii es of us his 
 children on earth : Whereupon he adds, There- 
 fore all thhigs, whatfoever ye woiila that men 
 jldould do unto you, do ye even fo to them 5 
 Making it an inference from God's benignity 
 to us. And the deduction may be made in 
 ■point of ingenuity and gratitude. Doth the 
 great God, Vho is infinitely above us, and 
 can never be capable of neediiig any thing 
 from us, readily give to mankind w^hatever 
 they can reafonably exped from a kind and 
 loving Father ? And is there not much more 
 reafon that we fhould deal fo one with ano- 
 ther ? If we are obliged to be followers of 
 God as dear children, we fhould readily afford 
 others, after that bright and difinterefted pat- 
 tern, all needful aid, which they may defire of 
 us, as a matter of equity, or humanity, or cha- 
 rity. Or, this duty to our neighbour may be 
 propofed as a necepry term of God's teari?2g 
 our rcquejis. Such is the benignity of his na- 
 ture, that he is very ready to hear us ; but he 
 has fixedaconftitution, which gives no foun- 
 dation to hope that he will gracioufly anfwer 
 
 O 2 our 
 
196 Doing to others Vol.11, 
 
 our prayers, if we are unjuH: or uncharitable 
 to our neighbours. Therefore that we may 
 have the benefit of fuch an encouraging de- 
 claration, let us diligently attend to all the 
 duties of civil righteoufnefs j for God will 
 deal with us, as we deal with others. De- 
 clarations to this purpofe are very exprefs 
 
 in fcripture, If a. i. 15 18. Whenye Jpread 
 
 forth your hands, I will hide mine eyes from 
 you^ yea^ when ye make mafiy prayers, 1 will 
 not hear ; your hands are full of blood, JVaJlj 
 you, make you clean, put away the evil of 
 your doings from before iijine eyes, ceafe to do 
 evil, learn to do well, feek judgment, relieve 
 the oppreffed, judge the fatherlefs, plead for the 
 widow. Come 7iow, and let us reafon toge- 
 ther, faith the Lord; though your fins he as 
 fcarlet, they fiall be as white as fnow. Chap, 
 Iviii. 9. 10. Thenjljalt thou call, and the Lord 
 JImU anfwer 3 thoujhalt cry, and he Jloallfay, 
 Here I am : If thou take away from the midji 
 of thee the yoke, the putting forth of the fn~ 
 ger, and fpeaking vanity ; and if thou draw 
 out thy foul to the hungry, andfatisfy the af- 
 filed foul. 
 
 It may be added, that the Gofpel has more 
 clearly put all men upon a level, than feemed 
 to be done by the fewijlj covenant of pecu- 
 liarity, as was {hewn in a former difcourfe ; 
 and therefore ilrengthens our obligation to 
 make this a rule of our conduct to all 
 men. 
 
 IIL 
 
Serm. ix. cis we would be done unto, 197 
 
 III. I am to fliew the vafl ufefulnefs and 
 advantage of this meafure of behaviour. 
 
 I. It is equally fit for the diredion of all. 
 It is indeed fo fimple and obvious a meafure of 
 adting, that the plainefl: and moll illiterate peo- 
 ple, who are not capable of long and intricate 
 reafonings in order to the difcovery of their 
 duty, may receive light from it, as well as thofe 
 of the moft inlarged capacities and attainments. 
 Here is a fliort and eafy way to come at the 
 knowledge of their duty j namely, to turn in- 
 ward, and catechife themfelves in fuch a fa- 
 miliar manner as this : " Should not I efteem 
 it a hardfliip to be treated myfelf, as I am 
 about to treat this perfon ? Why then fliould 
 I put that upon him, which I fliould account 
 injurious from him? What fliould I think 
 myfelf to have reafon to expect from ano- 
 ther in the fame circumftances or relation 
 ' wherein I now fl;and, if I had occafion for 
 
 * his good offices ? Should not I reckon the 
 ' fame expectations reafonable from me, and 
 
 * a6l accordingly?" This inward monitor may 
 mmediately and eaiily bring any man to the 
 point of duty. 
 
 2. It will be of Angular ufe mfuddcn emer- 
 gencies. Many cafes occur in life, wherein we 
 have not time for long deliberation, but mufl: 
 fpeed.ily and upon the fpot determine either to 
 do or to forbear a thing. In fuch a cafe, the 
 vyifeft as v^^ell as the weakell: have fometimcs, 
 need of a fliort rule, to which they may have 
 recourfe for prefent diredtion. This is one ad- 
 
 O: 3 vantage 
 
198 Doing to others Vol. 11. 
 
 vantage of having the mind well ftored with 
 the exprefs precepts of revelation, that we may 
 immediately call them to mind in an hour of 
 temptation or upon a fudden incident, to point 
 us to our duty, and engage us to thepradtice of 
 it upon the authority of God. Now this one 
 general rule will hardly fail to furnifh us with 
 iufficient light for our immediate condud: in 
 any part of fecial duty. That may emphatically 
 be faid of this command, which Mops applies 
 more generally ; it is not hiddcnfrofn thee, net- 
 ther is it far off — But it is very nigh unto 
 thee, in thy inmith, ard in thy heart, that thou 
 mayft do it, Deut. xxx. » i, 14. 
 
 3. It will contribute to impartiality in our 
 judging concerning our duty to others. Wher^ 
 we judge amifs in any cafe to the prejudice of 
 our neighbour's jufl claims from us, it is owing 
 to an inordinate felf-love, which gives us too 
 ftrong a biafs to that fide of the quefiion that 
 is moft in our own favour. But if we will 
 change perfons, and fuppofe tliofe concerned 
 on the other lide of the queftion to be our very 
 felves, then a real hardfhip to them will ap- 
 pear in its native colours. ' In one fenfe v/e 
 ihall put ourfelves out of the reckoning, that 
 is, as far as felf-intereil gave an irregular biafs ; 
 by putting ourfelves into the reckoning in an- 
 other {tvi{^, that is, by confidering what judg- 
 ment we {liould pafs, if the cafe was our ov/n. 
 So that this is the furefl way to form an im- 
 partial judgment. 
 
 4- 
 
Scrm. IX. ^s ii-e isould be doJie wito, 199 
 
 4. This will minifter light both in 'what ice 
 ought to ro^ and in mohat we ought to forbear, 
 toward other men. It is a rule that holds both 
 negatively and pofitively, though the text in- 
 deed only exprefles it in the pofitive form. To 
 do to others what we have reafon to infill: that 
 they (liould not do to us, is unjuftand injurious; 
 and not to do what we might realbnabiy defire 
 at their hands, is at teaft unequal and uncha- 
 ritable. 
 
 5. This will contribute to make our duty 
 eajy and pUafant \ when it is fet in fo ad- 
 vantageous a light, and recommended by fo 
 near and moving an argument. This maxim, 
 if we attend to it, will not only be full of light 
 but of heat alfo. It will fweetly draw us to 
 our duty by the moil ingenuous motive ; and 
 make thofe very con fide rations from ourfelves 
 to pufh us on to a due behaviour to others, 
 which without fuch a change of perfons are 
 the common impediments of it. 
 
 6. It will be of fervice to difcover and in- 
 force our duty to others in the uohole compafs 
 of it. It will be an univerfal diredlory. Every 
 obligation to otlier men, which either can be 
 made out by other reafonings to be a didlate of 
 nature, or which is inculcated by exprefs re- 
 velation, may be deduced from this maxim. 
 Our own minds, as far as Vv'e are juilly apprized 
 of our own intereft, will give fuifrage to the 
 juflice and goodnefs of it in our own cafe, 
 and therefore ought to do the like in the cafe 
 of others. For inflance, 
 
 O 4 In 
 
i2o6 Doing to others Vol. II. 
 
 In common ajid general converfation, this 
 maxim will be a proper monitor for decency 
 and regularity of behaviour. Reafon and 
 Scripture prefcribe to us modefly and humility 
 in our converfe, without affuming and over- 
 bearing airs 5 courteoufnefs, civility, and refpedt 
 to all according to their ftations and charac- 
 ters 3 a care not to give offence by word or 
 adtion ; meeknefs, and the government of our 
 tempers, in oppofition to indecent heats and 
 outrageous paflions. And this rule diredts and 
 flrongly engages to jufl the fame things. A 
 reflexion upon what we exped; or cenfure in 
 other people's converfation with us, will di- 
 red: us to all that in our own condud: which 
 is the beauty and pleafure of fociety, and warn 
 us again ft thofe things which are the blemifli 
 and the bane of it. 
 
 In negociation and commerce, the fame rule 
 will prefcribe the moft exadjuftice and righ- 
 teoufnefs in all our dealings. We fliall not 
 take advantage of our own power, and ano- 
 ther's poverty andhelplefs condition, or his ne-r 
 Ceffary dependance upon us, to opprefs him or 
 bear hard upon him in any inftance j the rich 
 will not g rind the face ^ cf the poor, when thisi 
 is made the rule of ading. What fhould 
 J think of being fo ufed, if I was in their con- 
 dition ? The ftridefthoReftyand truth in trade, 
 would flow from the fame principle. The 
 apoflle's precept, that 710 man go bvyond or de~ 
 J'raudhis brother in any matter, i Theff. iv. 6. 
 would be the eafiefl thing in the world to prac- 
 
 tifc i 
 
$erm, ix. as we would he done unto. 201 
 tife ; no man would find any temptation to the 
 contrary, if all would but agree to obferve 
 this rule : for who is not ready to complain and 
 clamour, when he finds himfelf over-reached 
 and cheated by another ? Would any man aU 
 low himfelf to have diverfe weights and mea^ 
 fures (in the Hebrew it is, a weight and a 
 weighty a meafure and a meafure, that is, one 
 to buy by, and another to fell by) if he did 
 but allow himfelf to confider, that it is not 
 only an abomination to the Lord^ but even to 
 himfelf, when men ufe him in that manner ? 
 Prov. XX. 10. Would you allow yourfelves to 
 make a falfe reprefentation of the goodnefs or 
 value of that which you expofe to falc ? or, on 
 the other hand, to depreciate the value of a 
 commodity below what you efleem it to be in- 
 trinfically worth, when you are a buyer j if 
 you made it a law to yourfelves to do to others 
 as you would be done unto ? Would you take 
 advantage of other people's unfkilfulnefs, or 
 of their neceflity, to put ill things upon them 
 for good, or at an exorbitant price, if this 
 was your meafare of adling ? This principle 
 would carry you honeflly and honourably to 
 the execution of every contrail and engage- 
 ment, to the utmofl of your power ; to the 
 payment of your debts, to the performance of 
 every trufi: you have undertaken, v/ith exa6t 
 fidelity) for would not you in juftice exped: 
 the fame yourfelves ? Abundance of pradtices 
 in the courfe of bufinefs, for which people 
 tbink they can offer a plaufible excufe, would 
 
 not 
 
202 Doing to others Vol. IT. 
 
 not bear a trial by this flandard^ and would 
 not fit eafy upon their confciences, if they did 
 but accuftom themfelves to appeal to it, how- 
 ever they may make a ihift to juftify them- 
 fekes before men. 
 
 In cafes where others need our compa[jion 
 and kindnefs, this will be equally ferviceable. 
 How ready will a man be to do good offices 
 to others, according to their neceflity and his 
 own ability, who confults his own heart, and 
 what bowels of compaffion he would think 
 himfelf intitled to, if he was the needy per- 
 fon? If he v/ould allow himfelf to think it 
 very poffible, that this may come to be his 
 own cafe ? and efpecially if he muft recolleft, 
 that this has already been his cafe in fad:, and 
 what his expedlations then were ? God touches 
 the Ifraelites in this feeling flrain, Exod. xxiii. 
 9. ihou Jhalt not cpprefs a Jlranger -, for ye 
 know the heart of a fir anger ^ f^i^'^-g y^ ivere 
 fir angers in the land of Egypt. To know 
 the heart of another in diftrefs or want, or de- 
 ftitute of friends, either by confidering the 
 circumftances offuch a condition, though we 
 have not fhared in it ourfelves, or efpecially 
 from our own former feeling ; would produce 
 a tendernefs and enlarged heart to others in 
 mifery. And it would induce us to an oblig- 
 ing and compaffionate manner, as well as to 
 give them our affiilance itfelf j to do it chear- 
 fully, without tedious intreaty, without a 
 hauffhtinefs of behaviour, with all the marks 
 
 of 
 
Serm. ix. a^ ive would be done unto. 203 
 of good- will and complacency ; for if we were 
 in diftrefs, we Ihould think the value of a bene- 
 fit greatly ielTencd by a difagreeable manner 
 of conferring it. 
 
 In cevjure^ and reficBions upon others, this 
 rule will be of lingular ufe. If we examine 
 our own hearts, do we not think that we 
 have reafon on our fide, when we blame, 
 others for meddling with our character to our 
 difadvantage, while they have no concern with 
 us ? or for putting the worll conflrudlion up- 
 on doubtful adions ? or for fpreading accu- 
 fations of us, before they are well afiured of 
 the truth of them ? or for proclaiming even 
 our real faults, when they are not able to 
 plead any juftifiable reafon for it from cha- 
 rity to others, or from the demands of juftice ? 
 or for their not making reafonable allow- 
 ances for lefler faults ? if they fhould, for in- 
 ilance, reprefent that as a beam^ in our eye, 
 which they let pafs as a mote in their own ? 
 In fuch cafes as thefe, fhould not we think 
 ourfelves aggrieved ? Let us turn the tables, 
 and beware of giving reafon to others for any 
 fuch complaints concerning us. 
 
 In cafe of provocations, this precept would 
 be a good clue to our thoughts and actions. 
 We fliould complain of the haftinefs of our 
 nei2;hbour, if he was auick in refentin? a word 
 or adtion of ours, which we are confcious 
 was not ill intended : Of his feverity and 
 uncharitablenefs, if he fhould prefently take 
 advantage of a rafh or unguarded exprefTion 
 
 or 
 
2o4 Doing to of ben Vol. II. 
 
 or adion, to expofe us to difgrace, or ex- 
 pence, or punifhment : And of his inexora- 
 blenefs and cruelty , if, when he had us at 
 mercy, he fhould not be ready to forgive up- 
 on proper acknowledgment and reafonable 
 fatisfa(5lion. If men were of this mind on all 
 fides in the world, there would be few quar- 
 rels, or they would be fhort-lived, and not 
 run into the pernicious and extravagant con- 
 fequences which too often enfue upon them. 
 In the feveral relations of life, this would 
 fecure the peace and order both of families 
 and communities, and of all ranks of people. 
 Was but this precept ever prefent to the mind, 
 the greateft would be reftrained from infolence, 
 oppreffion and tyranny ; and, on the other 
 hand, it would be as effedual to filence many 
 murmurings and complaints of thofe in ia- 
 ferior ftations, becaufe fuperiors do not every 
 thing to their mind, tho' they cannot charge 
 them with injuilice ; or becaufe of fome lef- 
 fer faults, tho' for the main they iill up their 
 ftations well. If we were in their ftations, 
 fhould we be content to be arraigned at every 
 one's humour, and cenfured without a crime 
 alledged ? Should not we exped: allowances 
 for multiplicity of cares and various expedla-^ 
 tions from us ? Let this teach us a decent be- 
 haviour to our governors. A fon growing 
 up to maturity will not think it hard to con- 
 tinue his dutiful refpevfl and fubmiflion to his 
 parents, if he thinks what he fliould reafon- 
 ably expect from children of his own : Nor 
 
 would 
 
Serm. ix. as we would be done unto, 205 
 would parents willingly provoke their children 
 to wrath by caurdefs or immoderate feverities, 
 if they recoUeded that they once knew the 
 heart of a child. 
 
 And, to mention no more, this rule would 
 be of admirable ufe in religious differences. 
 Had it been attended to, it would effedtually 
 have prevented the entrance of perfecution 
 into the world. No man then would bear 
 hard upon another, when he has it in his 
 power, becaufe of his different fentiments or 
 practices in matters of religion, as long as he 
 is peaceable and inoffenfive ; for who would 
 be willing to be fo ferved himfelf? Eve- 
 ry man who has a confcience, mufl be fen- 
 fible hotv uncomfortable a thing it is to offend 
 it ; and will reckon it in his own cafe an in- 
 jury in the moft tender point, if he is hindred 
 from acting correfpondent to it. Suppofe 
 but others to have as much confcience as you, 
 and to be as tender of offending it ; and you 
 would never find in your heart to tempt them 
 by feverities to do fo. The fame principle 
 would make chriflians in their debates about 
 religion very cautious of paffing fevere cen- 
 fures one upon another, of managing their 
 contefts with wrath and hitternefs, or of mark- 
 ing others with the opprobrious names of 
 Schifmaticks or Hereticks : For who does not 
 complain of fuch ufage in his own cafe ? 
 
 I conclude with feme rejlcSfions, 
 
2b6 Doing to others Vol. II; 
 
 1 . How happy would it be for the world, 
 if the chriftian inflitution was generally and 
 heartily entertained? If even this maxim was 
 fairly infcribed on every heart, and all forts 
 of people were refolved to condudl them- 
 felves by it ? It would produce a fort of heaven 
 upon earth, and revive a golden age. Bloody 
 wars and vexatious litigations would foon 
 ceafe -, private injuries and domeftick contefts 
 would be laid alleep ; fociety would be plea- 
 fant, and commerce fafe ; religion would flou- 
 rifh, prejudices abate and truth prevail by 
 its own evidence. It is a remarkable paffage, 
 which Lampridius tells us concerning one of 
 the beft of the Roman Emperors, Alexander 
 Sever us ^ in his account of his life ; That " if 
 " any of his army in a march ftepped out of 
 " the road to plunder any man's pcfTeflion ; 
 " according to the rank of the offender, ei- 
 ** ther he was puniilied in the emperor's pre- 
 " fence -, or if his quality fet him above 
 " corporal punifhment, the emperor v/ould 
 «' fharply expoflulate with him, and fay, 
 " Would you be willing to have this done 
 ** unto your ejlate^ which you have done to 
 " another V And fays the hiilorian, '' It was 
 *' a common faying with him, which he had 
 " heard from fome Jews or Chriftians, which 
 *' he carefully retained, and v/hich he ordered 
 " to be proclaimed by the common cryer^ 
 " when he corrected any man ; Do not that 
 " to another, which you would not have to 
 ""'^ be done to vou. He had fuch a love for 
 
 " this 
 
Serm. ix. as 'we would be done unto* iao^ 
 
 " this maxim, that he ordered it to be in- 
 " fcribed upon his palace, and upon the pub- 
 " hck works." And ihall not we, who call 
 ourfelves Chriflians, pay an equal refpc(fl 
 to it. 
 
 2 . Of what importance to the whole of re- 
 ligion andgoodnefs isfclf-acquaintanceand re- 
 flection ? Our obligations to God himfelf pre- 
 fuppofe a knowledge of the natures he has 
 given us, as the foundation in which they are 
 laid. And fo we fee do all our duties to our 
 fellow-creatures . If we were more converfant 
 at home, that would be our beft preparation 
 for all the duties \ve owe to other beings with- 
 out us, either to our Creator or our fellow- 
 creatures. 
 
 3 . This gives the flrongefi: reafonto acknow- 
 ledge, that God's commandments are not grie- 
 vous. They are founded in the reafon of 
 things, and our very nature and mofl fa- 
 miliar fentiments point to them. None of 
 them are any farther unacceptable and un- 
 grateful, than as we are gone off fr^m the 
 didates of our natures : And as far as we 
 come to ourjehes again, we Ihall relifh God's 
 commands. 
 
 4. How inexcufable then mufl it be in rea- 
 fonable creatures, efpecialjy who profefs Chri- 
 ftianity, if they govern not themfelves by this 
 rule? It muft be acknowledged with grief and 
 Ihame, that the practice of the generality of 
 nominal Chriflians is the reverfe of this. Who 
 would think when he looks abroad into the 
 
 world. 
 
2o3 Doing to others Vol. II, 
 
 world, and judges of things merely by the ex- 
 travagances which may be feen every day,that 
 the maxim in the text is a plain didate of reafon, 
 to the juftice of which every man is forced to 
 alTent ? that our Lord and mafter has prefcri- 
 bed it in the piaineft terms? that it is a rule ap- 
 plicable to the various cafes of life? How 
 comes it, that a precept fo clear, fo familiar, 
 fo comprehenfive, yet has fo little influence ? 
 Certainly it is to be afcribed to one of thefe 
 two things : Either that men have this principle 
 in their heads, but not in their hearts ; they 
 are not altogether unacquainted with the no- 
 tion, but their appetites and paffions have the 
 over- bearing fway : or they forget this maxim, 
 fo as not to have acftual recourfe to it in the va- 
 rious cafes of life. Whatever be the reafon, 
 we muft certainly be fpeechlefs in the great 
 day, if fuch a truth as this be either a doubtful 
 or an ufelefs fpeculation with us. 
 
 Let us therefore earneflly pray to God, that 
 he will write this law i?2 our hearts^ and that 
 he will keep it forever in the imaginatiom of 
 the thoughts of our heart. And let us not 
 fuffer it to lie dormant, but endeavour to have 
 it ever prefent and ready for ufe ; that it may 
 actually be a lamp to our feet, and a light to 
 our paths. How pleafant will our refledions 
 be, when confcicnce can bear us this teftimony? 
 When other men violate this rule in their be- 
 haviour to us, it will be a refrefhing fupport, to 
 be confcious that we have not deferved it by 
 an unrighteous condu(lt to them, nor returned 
 
 their 
 
Serm , ix . as we tvouU be do?ie unto , 209 
 
 their injurious ufage. We may look up with 
 the greater freedom and confidence to God the 
 Commoh patron of the injured ; and in this, 
 and all other applications to him, h^ve the 
 firmer hope of a gracious anfwer, when this 
 is the temper of our minds. Yea, it will be 
 a happy prefage of our arrival at laft in the 
 bleffed worlds where all the holy inhabitants 
 are fully of this temper, and ad: eternally with 
 uninterrupted harmony and concert one to- 
 %vards another. 
 
 c 
 
 ER- 
 
( 210 ) 
 
 SERMON X. 
 
 Chriftian Meeknefs. 
 
 CoLoss. iii. 12. middle of the verfe. 
 Put on — Meeknefs, 
 
 THIS part of the chriftian temper might 
 have been coniidered as a branch of our 
 duty to ourfehes; the regulations of 
 our paflions, as well as of our appetites, being 
 a necelTary part of felf-government, which we 
 owe to ourfelves. But I have chofen rather 
 to treat of it among the inftances of a right 
 temper to our neighbours, becaufe the main 
 expreffions of it immediately relate to them. 
 
 And in the confideration of this grace, I 
 Ihall proceed in the fame method as I have 
 done upon feveral others : To explain the na- 
 ture of it, and then to fliew our obligations, 
 as Chriftians, to put it on. 
 
 I. I would explain the nature of chriftian 
 meeknefs. 
 
 The 
 
Serm. x. Chrijlian Meeknefs. 211 
 
 The Scripture leads us indeed to confider it 
 partly in relation to God j but principally and 
 moft frequently in relation to men. 
 
 I. It may be confidered partly in relation 
 to God. There is a meeknefs which becomes 
 us toward him, and there are two remarkable 
 inltances of it. 
 
 (i.) A full ^nd ready fubmiffion of foul 
 to the authority of his word ; fo as not to 
 fufFer any prepolTeffions of fentiments, or for- 
 mer inclinations, to rife up againft the fig- 
 nifications of his will, as foon as that is made 
 known to us. This I under ftand by the cha- 
 iradler oi the me^k, in Pjal. xxv. 9. The meek 
 will he guide in judgment^ the meek will he 
 teach his way : And in that prophecy of 
 Chrift, Ifa. Ixi. i . The Lord hath anointed me 
 to preach good tidings unto the meek : And by 
 the temper with which St. James direcfts 
 lis to receive the word of God, 'Jam. i. 21. 
 'Receive with meeknefs the ingrafted wordy 
 which is able to fave your fouls. In all which 
 places, meeknefs fignifies not only a fedate' 
 compofure of mind, free from ruffle and 
 hurry j but alfo a teachable, tradable tem- 
 per, ariUng from a diffidence of ourfelves, and 
 a {Qn(Q of our need of divine light and con- 
 dud: : That we have the proper difpofition 
 of learners, willing to hear and receive God's 
 inftruclions ; and that therefore we are wil^ 
 ling to give up any prejudices which fwayed 
 us before, upon a difcovery of his mind to 
 the contrary. 
 
 P 2 Tins 
 
2 12 Cbrijlian Meeknefs. Vol.11. 
 
 This fort of meeknefs is a neceflary quali- 
 fication for the obedience of faith, and for 
 the fucccfs and efficacy of God's word upon us. 
 We fhould be of Samuel's temper, i S(2m. 
 ill. 9. t-p'.'ak^ Lord^ for thy fer^jant hcareth. 
 Where there is plain revelation, we muft 
 nieekly fubmit, and yield up any different ap- 
 prehenfion to the declarations of him who is 
 truth itfclf J and in precepts of duty, chear- 
 fully and readily acquiefce in the fignifications 
 of his pleafure without any more ado. He 
 is not meek towards Gofi, who is not con- 
 tent to believe what he plainly reveals, un- 
 lefs he is fliev/n how it is ; that is, in other 
 words, unlefs God will pleafe to make him 
 as wife as himfelf ; or, who is not willing to 
 facrifice ail his prefent inclinations, and change 
 any prefent praftice, upon God's fole autho- 
 rity j hke thofe in ABs. x. 33. Now iie are 
 all here prefent before God^ to hear what is 
 CO mm and id of God. 
 
 (2.) A chearful and abfolute refignation to 
 his providence, is another branch of meek- 
 nefs towards God ^ in oppofition to fretfiil- 
 nefs and murmuring. Tho' God allows the 
 complaints of nature under our burdens and 
 exei cifes ; yet he experts we fhould check and 
 fupnrefs all complaints of /6//«, every impeach- 
 ment of his juflice, wifdom and goodnefs in 
 his difpenfation. It is a meek fpirit, to be 
 dumb and not ■ open our mouths againfl any 
 thing which God does, Pfal. xxxix. 9. When 
 we have humbly prayed for any temporal 
 
 good. 
 
Serm. x. Chrijlia?! Meeknefs. 213 
 
 good, if he fees mete to deny it ; as foon 
 as his pleafurc is known by the event, we 
 fliould behave hke David upon the death of 
 his fon, 2 Sam. xii. 22,23. i-'^*^ f-^^(-U '^htlc the 
 child was yet alive, 1 fajicd ai d -wept ; fcr I 
 faidj U'ho can telly ivhetker God will be gra- 
 cious to me^ that the child may live ? But 
 noiv he is dead, li'herefore fiould 1 fojl ? can I 
 bring him b^ck again I* It is meekneis, not to 
 charge God foolidily, but to charge ourfelves 
 with our own fins, when he chaftens us for 
 them ; and therefore to accept the pwiijhnent 
 of our iniquities. Lev. xxvi. 4r. 
 
 Thefe are expreflions of meeknefs towards 
 God : And every man who obferves his own 
 heart, will be fenfible that he hath no fmall 
 occalion at fome times to rule his own fpi- 
 fit, in order to keep it under the rule of God. 
 But, 
 
 2. The Scripture leads us principally and 
 mofl: frequently to confider meeknefs in rela- 
 tion to other men. And fo it is plainly to 
 be underftood here 5 for it ilands in connec- 
 tion with feveral graces and duties which re- 
 fer to men. The meek are fuch as exercife 
 themfelvcs in a careful rellraint and regula- 
 tion of their paflions, reducing them within 
 the bounds of reafon and religion ; and fo 
 are, in their general character, of a fweet and 
 eafy, a courteous and obliging behaviour. It 
 con flits, and exprefles itfeif, in the following 
 things. 
 
 P3 ('•) 
 
214- Chrijfian Meeknefs, Vol. II. 
 
 ( I .) In a calmnefs of temper, and beha- 
 viour thereupon, under provocations. This ia 
 its mo'it dire(5t and eminent province. 
 
 The meek will not take offence haftily^ 
 and without juft reafon j but be very careful, 
 that they be not angry without a cmlfe^ Mark 
 v. 22. We fhould not rafhly fuppofe, that a 
 provocation is meant. A thing may at firft 
 carry that afped:, and yet there may be no 
 defign either of affront or prejudice ; and then 
 certainly what was not ill intended, fhould 
 not be ill taken. We fhould not give way 
 to fufpicions and furmifes, which cannot be 
 fupported with good evidence ; nor put the 
 worft conftrudtion upon words or actions, but 
 the beft that they will admit, Refentment 
 {hould not be allowed to rife, at leafl fhould 
 be check'd, till we have carefully confidered 
 whether there be ground for it. How much 
 of mad paffion would be prevented, if this 
 rule was obferved ? This is included in the 
 exhortation to be flow to wrath. Jam. i. 19. 
 And in thofe properties of charity, that it is 
 not eajily provoked, thinketh no evil, hopetb 
 ^U things, I Cor. xiii. 5, 7, 
 
 Meeknefs will not allow refentment to rife'>i 
 higher than the merit of the offence given j 
 A trivial injury, a reproachful word, a ImalJ 
 indifcretion, a cafual lofs not worth fpeakinj 
 of, raifes in many the moft outrageous paf-i 
 lions : Whereas a meek frame of fpirit would 
 efteem fuch things either not worthy of any 
 potice^ or to deferve but a very flight one. 
 
 But 
 
^erm. x. Chrijiian Meeknefs, 2lr 
 
 But fuppofing a real and great provocation, 
 a meek man will keep a ftrid: guard upon 
 his own fpirit and words j that his mind be 
 not inflamed by ill ufage, nor other peoples 
 lins draw him in to fpeak wjadvifcdly with 
 his I'ps ; for which in a particular inftance 
 Airfes is blamed, Pfal. cvi. 33. He was re- 
 fufed an entrance into Canaan upon that ve- 
 ry account j tho' in his general character he is 
 pronounced to have been the meekeft man 
 upon earth, Numb. xii. 3. Meeknefs will 
 make us careful, not to render railing for 
 railing 3 but rather, if poflible, to break the 
 force of other peoples unreafonable anger by 
 gentle returns. Soft anjwers turn away 
 wrath ^ Prov. xv. i. We fhould gladly try 
 to win with kindnefs a man that hath injur- 
 ed us ; to 01) er come evil with good ^ Rom. xii. 
 2 1 . How much more pleafant would it be 
 thus to gain our brother, than by unhal- 
 lowed tranfports of paffion, to break in up- 
 on our ©wn peace, and make ourfelves tranf- 
 greffors ? 
 
 Meeknefs will make us flow in uflng rough 
 methods to right ourfelves even from con- 
 iiderable injuries, which we ought not to flt 
 down eafy under : It will difpofe to try the 
 mildefl: ways iirfl:, to bring people, if pof- 
 iible, by them to reafon ; to try arguments 
 before punifliment, and conference before 
 law, and private admonition before we make 
 a publick example. And if at lafl: our own fe- 
 curity, or the common good fliall oblige to 
 
 P 4 feek 
 
2i6 Ch'ifli an Me chiefs. Vol. 11. 
 
 feek publick juftice ^gainft ^ny, which cerr; 
 tainly fometimes may be the cafe 5 this Ihould 
 be done without hatred to their perfqns, and 
 merely with a view to reach thofe lawful 
 and commendable ends. Or if we are neceffi- 
 tated, in a cafe of property, to appeal to the 
 decifion of the law j care is to be taken that 
 this differ.ence upon a point of interefl be- 
 tween us and our neighbour, ' be managed 
 with all the temper that may be, inflead of 
 heing widened by bitter reflections and paf- 
 fionatie exclamations. So meeknefs will di-r 
 redt. 
 
 It will always keep us in a readinefs to be 
 recppciledj when an oftenceis acknowledged, 
 apd reafonable fatisfadion oiiered. The Gof^ 
 pel teaches us to be rarely and hardly provo- 
 ked \ but to be quickly and eafily pacified. 
 A?2ger rejieth hi the bowi/? offnoh^ Eccl. vii. pc 
 fycA therefore, with that difficult precept of 
 being ang^-y and not Jlnnt: g, it is connecSte^, 
 that we n^ould be particularly watchful agalnft 
 the continuance of paffion : het r.ot the jiin 
 go down upon your rjoratb^ Eph. iv. 26. Jm- 
 placablpnefs i? epiinently tlie reverfe of the 
 chriftian temper. V/heu '^der afked Chrift, 
 Hqw ojt Ppitll my brother fm againji me^ and 
 J forgfuc him f until fe'vcji times ? Chrjft 
 makes hini this return, I fay net unto ti'te^ 
 fpiti/ /even times j not only To far, buL U7u 
 til Jivent^ times feven^ 1. e. be it ever fo 
 often that \)e hath offended thee, yet if thou 
 panil Jiaye hope thgt he is come to a better 
 
 mind. 
 
ficrm. X, Cbri/Iui?i Mecknefi, 2J7 
 
 mind, thou fliouldcfl be ready to pafb it by. 
 Or if he fliould perlift in his ill mind, meek- 
 nefs fliould guard us againil all malice and ill- 
 will, and make us ready to help even the worft 
 enemy in the common offices of life, if he need 
 it ; and heartily to pray for him, efpecially for 
 his repentance. 
 
 (2.) Meeknefs fliould exprefs itfelf in a 
 care to avoid giving ofience to others, and a 
 modefly of behaviour for that purpofe towards 
 all. St. Paul direcfts ^itus to recor|imend 
 meeknefs in this fenfe to Chrillians, Tit. iii. 
 
 2 . Put them in mind to fpeak evil of no 
 
 tnan^ to be r{0 brawlers, but gentle, Jhci^ing 
 all meeknefs unto a '/ men. As this grace will 
 conduct us to a proper behaviour under ill 
 trea^tment from others ; fo it will teach us to 
 rnoderate our affe^iions and paflions in fuch a 
 manner, as not willingly to give offence to 
 others, and to behave in a" courteous and affa- 
 ble manner towards all men. As charity, fo 
 meeknefs is kind, and doth not behave itfelf 
 unfewly^ i Cor. xiii. 4, 5. Jt will make a 
 man ohfervant on the tempers of others, and 
 willingly to deny his own humour in little 
 things, rather than give them uncalinefsj and 
 cautious that neither his words nor actions may 
 carry any thing in them unneceffarily provoke 
 ing. A meek man will not be overbearing 
 in company, and full of himfelf to the negle(5 
 of others -, but will ftudioufly exprefs civility 
 to all, ac^reeable to their ftations. Moil: men 
 know ho\v to do all this, when they apprehend 
 
 ' ■ ' "it 
 
2i8 Chriftian Meeknefs, Vol.11. 
 
 it neceffary to ferve a prefent fecular end : But 
 the grace of meeknefs would teach us to make 
 it the habitual exercife of our lives, out of 
 a fenfe of our duty to God, and love to our 
 neighbour. 
 
 (3.) Meeknefs is fhewn in a modefl: com- 
 porting of ourfelves to our flation and circum- 
 fiances. 
 
 It will difpofe thofe who are in any flation 
 of inferiority, contentedly to fubmit to the 
 duties of that flation. It will incline children 
 to obey their parents in all things, becaiije this 
 iswell-pkafmg to the Lordy Col. iii. 20. And 
 fervants to be obedient to them that are thetr 
 majlers, in Jinglenejs of their heart, as unto 
 Chriji ; with good-will doing fervice as unto 
 the Lord, and not to men, Eph. vi. 5, 7. Or, 
 as it is exprelTed in another place. Tit. ii. 9. 
 to plea fe them well in -all things, not anfwering 
 again. It will have a like influence upon fub- 
 jeds, to induce them to befubjcB to the high- 
 er powers, not only for wrath, but aljb for 
 confciencefake, Rom. xiii. 5. And we ^ndthe 
 ornament of a meek and a quitt fpirit particu- 
 larly recommended to wives, 1 Pet. iii 4. The 
 meek will chearfully ^2.y honour to whom ho - 
 nour is due, and jear to whom fear : it will 
 be no uneafy thing to them j but the froward 
 fret at any yoke. 
 
 On the other hand, the fame excellent tem- 
 per will form perfons in fupcrior relations, or 
 under fmiling providences, to a lowly and 
 condefcending behaviour. Parents fhould ex- 
 ercife 
 
Serm. X. Chrijtian Meeknefs. 219 
 
 ercife this frame in their management of their 
 children, not behaving toward them in tranf- 
 ports of palTion. Te fathers^ fays the apo- 
 ftle, provoke not your children to ivrathy Eph. 
 vi. 4. Husbands 2iVQ commanded to love their 
 wiveSy a' d not to be bitter agaitjji them^ Col. 
 iii. 19. And majlers are directed to treat their 
 fervants with lenity, forbearing threatning ; 
 know in g that their mafi r aljo is in heaven^ 
 Eph. vi. 9. Thefeare all precepts of meeknefs 
 to thofe in fuperior relations. And the fame 
 fhould appear in fuperiority c frank or circum- 
 flances. The meek man is not afluming- in 
 grandeur, riches, or power 5 but his meek- 
 nefs fhines more brightly for being fet in a 
 more confpicuous light. The meeknefs of a 
 man in obfcurity, is not fo ealily diftiiigurihed 
 from the necefficy of his condition : but when 
 it appears in a higher orb, or upon remark- 
 able advancement, it hath more clearly the 
 afpedt of virtue. When people treat their in- 
 feriors with due regard, are eafy of accefs, 
 ready to do them any offices of humanity as 
 they have opportunity, not apt to take excep- 
 tion at little thino:s, or to ufe the advant?!^es 
 of their power to revenge every fmali provo- 
 cation offered them^ hereby they difplay their 
 meeknefs as well as their humility. "When 
 upon advantages gained, upon fecuiities from. 
 their enemies power which they had fiotbeiore, 
 they do not infult, or behave unfeemly but 
 with temper and moderation, and fhew a p;reatr. 
 er difpofition than ever to charity- and lecjuci-r 
 
 liation J 
 
220 Chrijlian Mecknefs. Vol. II. 
 
 liation ; this fhews a power over their own 
 fpirits, or eminent meeknefs. 
 
 (4.) Meeknels is particularly to be expreffed 
 by a temperate and calm behaviour in matters 
 of religion. To break out into anger and 
 paffion here, appears as if we thought that the 
 ^ivrath of man worketb the righteoufncfs of 
 God', which St. y^w^i altures us that it can- 
 not do, Jam. i. 20. Men who pretend to 
 knowledge in religion beyond their neigh- 
 bours, will confute their own pretenfions, if 
 they have not learned this lellon of it, Jam. 
 iii. '13. PVbo is a wife man ^ and endued with 
 knowledge among you ? Many of the fews to 
 whom he wrote made great pretences to this 
 in matters of religion : the apoftle therefore 
 fays to them, Let him fiew out of a good 
 converfation his works with meeknefs of wif- 
 dom. Let him exemplify the works to which 
 wifdom dired:s, with meeknefs : or let him 
 fhew by his charity and meeknefs to his bre- 
 thren, that his wifdom isfaperior: and there- 
 upon he goes on to fliew, that all bitter zeal 
 is earthly, fnfual and devilifh, and hath no 
 alliance with the wifdom which comes from 
 above. We have no other method prefcribed 
 or allowed by the Gofpel, even to thofe who 
 mofl obftinately oppofe it, but in meeknefs to 
 inflruSi thofe who oppofe themfehes, if God 
 peradventiire will give them repe?itance to the 
 acknowledging of the truth, 2 Tini. ii. 25. 
 And inftead of any effeds of rage and paffion 
 to bring men to our fentiments, we are taught 
 
 to 
 
Serm. x. Chrijlian Meehiefs. 221 
 
 to be ready to give an anfwcr to every man 
 that asketh us a reafon of the hope that is in 
 uSy the grounds of our perfud^on, iviih mcek- 
 nefs and fear, i Pet. iii. 15. The fame fpirit 
 and temper is to be carried into chrillian focie- 
 ties themfelves j and offenders againft the law 
 of Chrift are to be treated, and their recovery 
 endeavoured, in the fpirit of meekncf. Gal. 
 vi. I. So that though poffibly there hath not 
 been a greater violation of this holy temper 
 through every age, in any one inflance than 
 in matters of religion j yet indeed there is no 
 cafe wherein the exercife^of it is more indif- 
 pcnlibly required. 
 
 II. I am to fliew our obligations, as Chri- 
 ftians, to the exercife of this grace. And cer- 
 tainly much more of real chriftianity lies in it, 
 than moft people are willing to think. The 
 following confiderations may fhew the impor- 
 tance of meeknefs. 
 
 I. It is a frequent precept of the Gofpel. 
 This plainly appears from many palTages already 
 mentioned in giving an account of its nature, 
 and might be made more evident from others. 
 It is preffed upon us, as an eminent branch of 
 that walk which becomes our chriftian callinp-, 
 Eph. IV. I, 2. / the pnjoner of the JLord^ he- 
 feecb yoUy that you walk ivorthy of the voca- 
 tion wherewith ve are called. If you would 
 know how that is to be done, the practice of 
 humility and meeknefs lead the van in the apo- 
 llle's direction : JVith all lowlinefs and meek- 
 
 7- /r 
 
222 Chrijiian Meeknefs. Vol. IL 
 
 nefs. If this command be habitually negledt^ 
 ed, it will prove us iniincere, and as truly as 
 any other inftance of ftated difobedience. 
 
 2. It is reprefented as eflential to a true 
 Chriftian, as much as any other particular 
 grace of virtue. If any man have not the 
 Spirit of Chrijl^ he is none of his : And if 
 we have the Spirit, we have his fruits in us : 
 now is this one of his neceffary fruits. And 
 it is remarkable, that when the apoftle reckons 
 up feveral of them, he not only mentions meek^ 
 fiefs itfelf by name as one ; but indeed the 
 greateft part of his inftances are either branches 
 of meeknefs, or very nearly allied to it : fuch 
 as kve, joy, peace, long-ffWing^ gentlenefsy 
 goodnefs.ox beneficence, Gal. v. 22, 23. And 
 among the works of the flefl?, to which thefe 
 are oppofe^, we find hatred, variance^ emu- 
 lations, wrath, ftrife, feditions, e?2vyings, vtr. 
 20, 21. Again, if any man be in Cbriji, he 
 is a new creature : But the apoftle reprefents 
 meeknefs as a neceffary branch of the new man^ 
 and recommends it as fuch in the text. So that 
 really a man may as truly be a genuine Chri- 
 ftian without faith in Chrift, as without pre- 
 vailing meeknefs. 
 
 The neceffity of it will farther appear from 
 that folemn declaration of our Saviour himfelf, 
 in Matt. V. 22. 1 fay imto you, that wkofo- 
 ever is angry with his brother without a caufe, 
 fall be in danger of the judgment-, and who - 
 foever fall fay to his brother, Raca, fall 
 be in danger of the council -, but whofoever 
 
 fM 
 
Serm. x. Chrifiian MeebicJ], 223 
 
 Jhallfay, l^hou fool, fiall be in danger of hell- 
 fre. Oar Saviour is here vindicating the fpi- 
 ritual nature of the fixth command, w^hich 
 forbids murder, from the corrupt gloffes of 
 the Scribes and Pharifes. They taught men to 
 think, that the giofs ads of lin only made men 
 liable to punifhment ; and fo particularly, that 
 whofoevcr Jhould kill, Jhoiild be in danger of 
 the judgment, ver. 2 1 . or that a6tual mur- 
 derers only w^ould be puniflied as breakers of 
 this command. But Chrift lets his hearers 
 know, that though fuch only might fall under 
 punifliment from men, yet there are evils 
 which fall far fliort of down-right murder, by 
 which men will be liable to punifhment from 
 God, and that in proportion to the degree of 
 their offence. I apprehend that in every in- 
 ftancehe mentions, he intends the punifhments 
 of another life : but to exprefs the proportion 
 of punifhment, anfwerable to the heinoufnefs 
 of the offence, he feems to allude to the fe- 
 veral degrees of punifhment, to which the 
 Jews thought offenders liable ; common of- 
 fenders to punifliment by the ordinary judges 
 which they had in all their cities, called here the 
 jud^tnent'j bolder criminals to greater feveritiesL 
 infiidled by their higher council or Sanhe- 
 drim, called here the council-, and the mofl 
 hardened and profligate of all, to the miferics of 
 another life, called here hell fre. Now all the 
 offences he mentions, and againfl which he 
 denounces fevere threatnings, are only fo many 
 fteps of unbridled pafiion, Whoever is angry 
 
 ivitk 
 
2 24 ChrlJllanUceknefs, Vol 11; 
 
 with his brother ivitkout a caup\ whoever in- 
 dulges ralli and caufclefs anger, will without 
 repentance, fall under the anger of God. And 
 whcfoevcr Jhall fj to him, Raca, which fig^ 
 nifies a vain, empty, worth lefs fellow 3 he who 
 fuffers his paffio'i to carry him on to mock and 
 deride others,- fhall ilill be more feverely pil- 
 nifiied. But phbfoever jhall fay, Thou fool, 
 which word fignifies in Scripture, not only a 
 defeat of underflanding, as we commonly 
 mea)7 by it, but a profane, wicked or vile 
 man : fo that the meaning is, he who fliall al- 
 low his pailion to tranfport him fo far, as to re- 
 vile and ilander others ; to reprefent them as 
 not only fit to be defpifed, but even to be ab- 
 horred ; he fliall meet with flill forer punifli- 
 ment. You fee then, that chriPdanity is fo far 
 from allowing the indulgence of paffion, that 
 Chrift here exprefsly declares that it excludes 
 from the kingdom of lieaven, and expofes to 
 the wrath of God. 
 
 3. Meeknefs hath particular charaders of 
 honour put upon it in the Gofpel. It is a prin- 
 cipal ornament, i Pet. iii. 4. v/hich makes a 
 perfon's face to iliine, and his profelTion to be 
 amiable. And in the fame place it is declared 
 to be in the fiQ^ht of God of great price, a tem- 
 per v/ith which he is highly pleafed. And no 
 wonder, lince he that is flow to anger, is bet- 
 ter than the 7nighty; and he that ridcth his 
 fpi?'it, than he that taketh a city, Prov. X. 32. 
 He is the moft glorious conqueror, who has 
 obtained a victory over himfelf. A pec-uliar 
 
 blef- 
 
Serm. x. Chrijiian Meeknefs, 225 
 
 bleilednefs is pronounced upon fuch. Chrift 
 is pleafed to lingle out this virtue for one of his 
 beatitudes, at the beginning of his preaching 
 the Gofpel, Matt, v. 5. Blejfed are the meek^ 
 for they jJmll inherit the earth. As he pro- 
 ceeded afterwards to declare the neceility of 
 it to our inheriting heaven, ver. 22. as hath 
 been already obfervedj fo he was pleafed td 
 begin with a recommendation of it from its fab° 
 fervience to our prefent comfort, by repeating 
 an antient promife made to it, Ffal. xxxvii. 1 1 . 
 that the meek Jhall inherit the earth. It has 
 a natural tendency in the ordinary flate of the 
 world to promote mens temporal intereft, end 
 cafe and reputation. While unbridled paflions- 
 tend to make all about us our enemies , they 
 mufl; be of a very brutal nature indeed, who 
 will be outrageous ao^ainfl 2 man that ftudies 
 to walk harmlefs and blamelefs, and to give 
 offence to none. The meek at lead will be 
 free from thofe vexations and trotibles of life^ 
 which hafty, froward people bring upon them- 
 felves, as the fruits of their own provocations^ 
 They have the fecurity of God's providence 
 and promifes for fo much of the good things 
 of earth, as fliall be for their real welfare j and 
 if they meet with unjufl and ungrateful re- 
 turns, they may confidently rely upon Cod- 
 as their protedior and avenger, who is ready 
 to rife to judgment to fave the meek of the earthy 
 Pfal. Ixxvi. 9. And whether they have a larger 
 or lefs fliare of outward good, yet they are 
 prepared by the maflery of their paiiions to 
 
 Qw. enjoy 
 
226 Chrijiiafi Meeknefs, Vol. II. 
 
 paflions to enjoy more comfort in what they 
 polTefs, than thofe who interrupt their enjoy- 
 m.ent by the tumults of their own minds. 
 
 4. We have Chrift's example here to recom- 
 mend and enforce the exercife of meeknefs. 
 This was a bright part of his charafter. He 
 calls us himfelf to iecirn of him, hecauje be was 
 meek and lowly, Matth. xi. 29. Not only 
 to ijeceive the rather his inftruftions in general 
 upon this account, as thefe are recommending 
 qualifications of a teacher ; but particularly to 
 learn thefe excellencies from him as our pattern 
 in them. Hence St. Paul befeeches Chriflians 
 by the meeknefs and gentlenefs of Chrif, as 
 known and confpicuous branches of his cha- 
 radler, 2 Cor. x. i. And fo they certainly were. 
 
 He had indeed the natural affedion of anger 
 in him, and could exprefs it upon proper occa- 
 fions. He looked round about on his captious 
 enemies with anger, Mark iii. 5. He had the 
 affedtion itfelf, as a proper affection of human 
 nature ; without that, he could not have been 
 a proper pattern to us of the due regulation of 
 it : And the regulation, not the extripation of 
 it, is required of us ; that we be angry, and fm 
 not. In this he was a perfed: pattern to us. But, 
 
 He was never angry without a caufe. We 
 do not find him ojten angry, but only upon 
 fome extraordinary occafions : Nor was he ever 
 tranfported into indecent paffion. The hard- 
 eft words he fpoke were owing to his know- 
 ledge of hearts, and to his prophetical cha- 
 racter ; not to the traofports of paffion. 
 
 He 
 
 t 
 
Sferm. ^. Chrtjiia?i Meeknefs. 22J^ 
 
 He ufually chofe to turn away wrath, or pre- 
 vent it by foft and gentle anfwers ; by mild 
 expoftulations and calm reafonings, rather than 
 by fevere expreffions. We find inflances of 
 this upon the mod injurious charges. When he 
 was charged by fome of the Scribe's with no 
 lefs than bLifpheming^ upon his pronouncing 
 pardon to a man fick of the palfy, Matt. ix. 
 2, 3. he coolyjuftifieshimfelf by appealing to 
 his miraculous power of healing as a proof of 
 his authority to pronounce abfolution to the 
 •man. And when in the faid chapter, ver, 
 J I . he was reproached by the Pharil'ees for 
 undue familiarity with publicans and linners ; 
 he chofe the way of mild reafoning with 
 them, acquainting them with the peculiar need 
 fuch people had of his good oflices, and the 
 delign of his coming to fave miferabie finners, 
 'uer. 12, 13. When the fame fort of people 
 cenfured his difciples, Mattb. xii for pluck- 
 ing the ears of corn on the fabbath-day, when 
 they were hungry > he only gives them irrefra- 
 gable proofs of the lawfulnefs of fuch a prac- 
 tice in their circumflances, from allowed ex- 
 amples, from the dcfign of the fabbath, and 
 from his own authority as the Lord of it. 
 And when his enemies, upon one of his emi- 
 nent miracles, went fo far as to afcribe them 
 to a confederacy with the devil *, inftead of 
 rendering railing for railings he only confutes 
 their vile cavil with the greatefi flrength and 
 force of reafoning, and annexes to it a necelTa- 
 ry warning againft their perfifling in ob- 
 0^2 flinacyj 
 
228 Chriftian Meeknefs, Voh II. 
 
 flinacy ; Matf. xii. 24, &c. When fome of 
 his hearers were fo enraged as to attempt to 
 jftone him , yet he reafons with them with the 
 utmofl calmnefs and compofure : Many good 
 works have 1 fJoewed from my Father 5 for 
 which of thofe works do ye Jiojie me I* John 
 X. 31, 32. Could any thing be at once more 
 gentle and convidive ? He treated even Judas 
 himfelf, notwlthftanding all the aggravating 
 circumftances of his crime, with unufual foft- 
 nefs of fpeech : As one Evangelift reprefents 
 it, Friend^ wherefore art thou come f Matt, 
 xxvi. 50. Or, according to another, JudaSy 
 betrayejl thou the Son of Man with a kifs F 
 Luke xxii. 48. Which is no more than an 
 appeal to his one confcience. Thefe inftances 
 fhew us, that meeknefs and returns gentle in 
 the manner of them, butftrong in the matter 
 and to the purpofe, are ordinarily the heft ways 
 of dealing with ill-minded adverfaries. 
 
 At other times we find Chrift perfectly filentj 
 when he could have no hope of doing good 
 by fpeaking. So he behaved, when the two 
 falfe witneffes appeared againft \\m\Matt. xxvi. 
 62, 63. His adverfaries were refolved andfix-^ 
 ed in their determinations againft him ; and 
 he could have no profped: of bringing them 
 to a better mind, by debating the matter with 
 them, and then he chofe to fay nothing. The' 
 opprefjedandafiiBed^ yet he ope ne d not his mouth ^, 
 he was brought as a lamb to theflaughter^ and 
 as a fiecp before his fiearers is duinb^ fo he 
 opened not his mouthy Ifa. Hii. 7. 
 
 And 
 
Serm. x. Chrifiian Meehiefs. 229 
 
 And upon the greateft provocations he was 
 moft remote from a revengeful temper. As 
 he would not countenance his difciples, but 
 reproved them for pretending to call for fire 
 from heaven againft the S>amaritam^ upon their 
 
 ill ufao-e of him and his followers ; fo he main- 
 
 • 1 • 
 tained a good- will to his outrageous enemies : 
 
 Father^ lays he on the Qvoky forgive them ^ for 
 
 they know not what they do ^ Luke xxiii. 34. 
 
 Forgive them ; that is what I wifli for them : 
 
 T^hey know not what they do ; that is the beft 
 
 apology I can make for them. Herein he 
 
 teaches us meaknefs and gentlenefs under the 
 
 worft ufage. 
 
 By way of refledlion then, 
 
 I . Be perfuaded to feek meeknefs^ Zeph. ii. 
 3 . Propofe it to yourfelves as a matter of ne- 
 celTity, that meeknefs fliould ordinarily have 
 dominion over paflion. And carry the con- 
 queft as far as you can. 
 
 To this end, it will be of great moment, 
 that a careful guard be kept upon our hearts, 
 and that the beginnings of anger there be ob- 
 ferved. It will be much ealier to extinguifli 
 it in the firft fparks, than when it has flamed 
 out. Fixing it as a law to ourfelves, that we 
 will make a Ihort paufe, upon the firft rife of 
 a refentment, would ftifle moll paflions in 
 the birth. 
 
 All prudent precautions fliould be taken, in 
 
 reference to the ordinary fources and occafions 
 
 of pafTion. And I may venture to fay, that 
 
 Q^ lowering 
 
^30 Chrijtian Meeknefs. Vol. H. 
 
 iQwerins: our inordinate efteem of two things, 
 of ourfivfs, and of ^his world and its affairs, 
 would go a great way in removing the fuel of 
 paffion. For external occafionS; as far as we 
 pan forefee them iikewife to provoke, wefhould 
 carefully avoid coming in the way of them, 
 farther then neceffary duty obliges : If we can- 
 not avoid the occafion, we have reafon to 
 double our guard, when we are aware of the 
 danger. 
 
 To think often of our own frailty and lia- 
 blenefs to offend, how many indifcretions and 
 weaknelTes at leafl, others have to bear with 
 in us would be an habitual prefer vative againll 
 ha'' mefs with them. It would cherifli in us the 
 fpr,'tt of meeknefs J to confder ourjehesy tefi we 
 aljo be temptedy GaL vi i. 
 
 The indecencies and ill efF-^^cfls of pailion 
 fhould be often called to remembrance. E- 
 very man is fenfible when he fees another in 
 a tranfport, that he is in a fit of madiiefs : 
 Now we fiOuld fee our own face in that 
 glafs. What mifchiefs has pafTion produced 
 in the world ? 1 may rather fay, what has it 
 not produced 1 How much fm does it occafion 
 in others, as well as in the tranfported man 
 himfeif ? What fhame and forrow have our 
 ovi^n pail: follies coll as in our cooler hours ? 
 Thefe things fhould be laid up as guards 
 againfl new temptations. 
 
 But alons^ with all, let us often feek meek- 
 jaefs of God by prayer. Let us pray for the 
 Sniritj one of whofe fruits it iso 
 
Serm. X. Chrtfiian Meeknefs, 231 
 
 2. See that your meeknefs be indeed a chri- 
 ftian grace. Some by a turn of natural tem- 
 per find it eaiier to re drain pallion, than 
 others. And certainly they have reafon to 
 be thankful to God for that advantage in their 
 conflitution j and the extravagances of paffion 
 would be the more criminal in them upon 
 that account. But as far as it is mere good 
 nature, and not performed out of a fenfc of 
 duty to God, it is not a chriftian grace. To 
 make it fo, it mud be animated by chriftian 
 principles, and exercifed by the diredlion of 
 the chriilian rule. 
 
 Thofe who by their natural make have a 
 ftronger pronenefs than others to be warm 
 and eager, ortobepeevifliandmorofej ihould 
 yet remember, that that Vv'ill not releafe them 
 from obligation to the grace and duty of 
 meeknefs. . If it be more difficult for them 
 to govern their paffions, and behave as be- 
 comes the Gofpel j yet this is abfolutely ne- 
 cefTary by the chriilian inllitution, and there 
 is no help for it, but they mud take the more 
 pains with their ov/n hearts, watch more their 
 own fpirits, and be the more earned in prayer 
 to God. They are not incurable by the hea- 
 venly phyiician : And they will have one ad- 
 vantage upon a conqued, above thofe of mild- 
 er natural tempers, that it will be more evi- 
 dent that their meeknefs is really from reli- 
 gion. 
 
 3. Let us not lay much drefs upon an ex- 
 cufe commonly made for other faults, that 
 
 Q3 they 
 
232 Chriftian Meeknefs, Vol. II. 
 
 they were done in a pailion. When fuch evil 
 ^^onfequences might be forefeen, at leaft as 
 poffible, they ihould rather have fortified us 
 againft the admiiHon of paffion, then paffion 
 be made ufe .of afterwards as a plea for them. 
 A true Chriftian will rather confider thofe 
 evil effedls of his paffion, as aggravations of 
 ihe finfulnefs jof it, and therefore be more 
 watchful for the future, and diligent to grow 
 in meeknefs '. whiph will be a growing prepa- 
 ration for the heavenly world, where neither 
 pfide nor paCipii have any place, but all 15 
 ^^l|3l afid ferefike, peaceful and happy. 
 
 SER^ 
 
( 233 ) 
 
 SERMON XL 
 
 Peaceableness. 
 
 Rom. xli. i8. 
 
 If it be fojjible^ as much as lieth in ^ou^ live 
 peaceably with all men, 
 
 TH E feveral expreffions and exercifes 
 of a peaceable difpofition belong to 
 other graces and virtues, or naturally 
 flow from them ; yet as they are all direct- 
 ed to this fpecial end, the promoting of 
 peace, we may confider them as making, 
 . in a fort, a particular excellence or branch of 
 the chriftian temper. I have chofen this paf- 
 fage of the apoftle to reprefent and recommend 
 a peaceable fpirit, becaufe it is efpecially ex- 
 prefiive and emphatical. 
 
 And there will be occaiion, I. To ihew 
 the general import of the exhortation. II. 
 What is implied in the qualifications added ; 
 If it be pojjible, as much as lieth in you. III. 
 
 The 
 
234 Peaceabieness. Vol.11 
 
 The extent prefcribed for our aim and endea- 
 vour in this matter 3 ivith all men. Under 
 which, the particular duties incumbent upon 
 us for this purpofe will naturally come to be 
 coniidered. And, IV. The importance of a 
 peaceable fpirit in chridianity. 
 
 I. The general import of the exhortation to 
 live peace ah' y, may be reduced to two particu-- 
 
 lars, 
 
 I . That we fhould have a hearty love and 
 value for peace as far as it may be obtained. 
 Coniidered as a chriftian grace, it muft begin 
 in the temper. Heathen morality taught no 
 more to be necefTary thiin the performance of 
 commendable adlons 3 or when their moralifts 
 dired:ed to look deeper., to an inward difpoli- 
 tion and principle, it was principally as that 
 might forward and facilitate the outward prac- 
 tice. But in chri: ianity, the principle and 
 temper have the main Itreis laid upon them in 
 order to acceptance with God : that whatever 
 we do we do it to the Lord^ and not to men. 
 So the pcaceablenefs of the fpirit is of main 
 account with God. To. bear a hoflile mind 
 to our neighbour, is highly offenfive to God, 
 thou2:h it fliould not break out into a(5t. And in 
 order to his acceptance, this inv/ard difpofition 
 to peace muft arife from religious principles. 
 It muft not be the mere refultof a more quiet 
 and eafy natural temper ; but flow from a re- 
 gard to God's authority, injoining it as a ne- 
 ceff^ry duty by the voice of nature and fcrip- 
 
 ture^ 
 
Serm. xi. P e A c £ A B l e n e s s. 235 
 
 ture, and from a lincere love to men there^ 
 upon. 
 
 2. That we fludioufly direct our condud; fo, 
 as may be moil likely to teach this end : or, 
 follow peace with all men ^ Heb. xii. 14. That 
 we gladly embrace all becoming methods for 
 cultivating amity 5 and as carefully avoid eveiy 
 thing which tends to break the peace. It is a 
 vain thing to pretend we are lovers of peace, 
 if it plainly appears in our condud: that we 
 are litigious and provoking, pettifh and excep- 
 tious, ever 11 iff anid unyielding in our de- 
 mands i or in other refpcds take the ways 
 which make, or keep open, or inflame diffe- 
 rences, 
 
 II. I proceed to fliew what is Implied in the 
 qualifications added; 7ftt be pojjible^ as much 
 as lieth in you. 
 
 I . It is evidently intimated, that it is not al- 
 ways poffible, or in our power, to reach th^ 
 defireabie end of peace. Thofe who confcien- 
 tioufly and in Q2iYnti\ fek peace and purjue it, 
 according to the exhortation, Pfal. xxxvi. 14. 
 yet fometimes find, that it flies from them as 
 fa;; as they purfue it. 
 
 Sometimes this falls out in common life, 
 through the perverfe humours and unreafona- 
 ble obitinacy of thofe with whom we have to 
 do. There are people in the world fo captious, 
 ?is to take exception and offence without any 
 foundation ; who catch at the moR innocent oc- 
 cafions to work up their qiinds to refentment : 
 
 and 
 
236 Peaceableness. Vol. If, 
 
 and fo inveterate, that they will not give up 
 a prejudice once entertained, upon the heft 
 reafons offered, or the moft condefcending 
 fteps taken to fatisfy them. They are not to 
 be gained by kindnefs, but it rather makes 
 them more infolent : the more they difcern 
 that you feek peace, they w^ill be at the greater 
 diftance from it: every conceffion emboldens 
 their animolity; and there is no peace to be 
 had, but by ceafing to have any thing to do 
 with them, or by jufl punifhment. The gene- 
 rality, it is to be hoped, are not fo abandoned j 
 but whoever converfes any time in the world, 
 will hardly fail to meet with fome fuch ill- 
 turned minds. The Pfalmift had occalion to 
 complain of fuch in his time, and it was a 
 very uncomfortable circumftance of his life, 
 PfaL cxx. 5, 6, 7. Woe is me^ that 1 Jojourn 
 in Mefech, that I dwell in the tents ^Kedar. 
 My foul hath long dwelt with him that hateth 
 peace. I am for peace j but when I fpeak^ 
 they are f 07' war. 
 
 Sometimes it is not morally poiTible, or in 
 our power, to be at peace with men ; becaufe 
 they will not be at peace with us, unlefs we 
 will violate a good conlcience. We only can 
 do, what we may do lawfully. Id pofjimius^ 
 quodjurepoffumus. Men may be difpleafed 
 for that, wherein we ad moft confcientioufly 
 toward God : This we cannot help; for we 
 mufl not facrifice confcience in any inftance to. 
 peace, though all the world fhould be angry 
 with us, Peace, though fo defireable a blef- 
 
 fing, 
 
Serm. xi. IPe ace ableness. 237 
 fing, is not to be purchafed at any rate ; but 
 only purfued as far as confifts with fuperior 
 obligations, as far as we are left at liberty to 
 feek it without violating our duty. For in- 
 ftance, 
 
 Neither truth nor hoVuiefs are to be facrili- 
 ced to peace. That would be to facrifice our 
 peace with God and with our own confciences, 
 for the fake of peace with men j which for cer- 
 tain would be much too dear a bargain. We 
 are required to love the truth and peace^ Zech. 
 viii. 19. Truth firft, and peace only in conli- 
 ftence with the other. We are to buy the 
 truths and not fill it upon any terms, Prov, 
 xxiii. 23. A regard to peace may juftify us in 
 keeping fome of our fentiments to ourfelves, 
 which are of lefs importance % but never in 
 denying the leaft truth. And fo we are to 
 follow peace with all men^ but in conjundiion 
 with holinefs^ Heb. xii. 14. For the wifdoni 
 which is fro?n above ^ is Jirji pure, then peace- 
 able. Jam. iii. 17. Truth and holinefs then are 
 undoubtedly preferable to peace j and if we 
 can't procure the favour of others without ma- 
 king Jhipwreck of faith or of a good confcience^ 
 we muft be content without it. It fliould be 
 efteemed by us impofible, what lies not in us^ 
 to profefs any thing contrary to what we think 
 the dodlrine of Chrift, or to pra6life any thing 
 contrary to what we judge the law of Chrift, 
 even in the leaft inftance, to gratify the whole 
 world. 
 
 Nor 
 
238 Peaceableness. Vol.11. 
 
 Nor fliould we decline any fervice we arc 
 capable of, to the interefl: of Chrifl or of our 
 country, for fear of fome peoples offence. 
 Chriftian courage and fortitude fliould extin- 
 guifli fuch fears. To contend earnejlly for 
 that which we apprehend to be the faith 
 once delivered to the faifits^ when it is op- 
 poied, will never be conftrued by God or 
 equitable men for the mark of an unpeaceable 
 fpirit J as long as we do it only by fair reafon 
 and argument, without injurious reprefenta- 
 tions of the fenfe of thofe we oppofe, or un- 
 charitable reflexions upon them ; in a word, 
 if we intermix not paffion or injuftice with 
 our zeal. Nor is it a defeat of any thing be- 
 coming us in order to peace, if we will not 
 facrifice the liberty wherewith Chrift hath 
 made us free, by complying with impofitions 
 in religion, which have no more than human 
 authority. 
 
 We may difpleafe fome, and occalion their 
 being our enemies, by making head againil 
 their vices and immoralities, and by bringing 
 them to deferved punifhment for the mif- 
 chief they do to the community : They may 
 call thofe the troubUrs cf our Ifrael^ and di- 
 ilurbers of the peace, who will not fuffer 
 them to proceed with impunity in open pro- 
 fanenefs and fenfuality, but contribute their ut- 
 mofl: to the execution of the laws ioxrejomiation 
 of manners : but they may as well impute un- 
 peaceablenefs to them, who endeavour to detedl 
 the thief or the cheat, or any other publick nu- 
 
 fance. 
 
Serm. 3tl. Peageableness. 239 
 
 fance. Attempts againft open iicentioufnefs in 
 morals, are as truly conducive to the publick 
 tranquility and welfare, as any other profecu- 
 tion of crimes againft the focicty. Here peace 
 with particular perfons fliould be out of the 
 que (lion with a Chriftian who a6ls under fu- 
 perior obligations to God and his country. 
 
 Where peace then cannot be maintained in 
 full harmony with truth and duty, it fliould 
 be efteemed, by a man devoted to God, an 
 impoflibility. But, 
 
 2. This addition greatly enforces the precept, 
 when it may confiil; with higher obligations. 
 We muft not venture every thing for peace, 
 nothing which is more valuable than itfelf ; 
 but we iliould efleem it worth a great deal 
 of pains and felf-<lenial. If we can compals 
 it by any means that are fit for us to ufe, we 
 ihould endeavour it, and tho' pail endeavours 
 ihould have failed of fuccefs, ytv itill attempt 
 to reach fo valuable an end, as long as any 
 hope of fuccefs remains. 
 
 3 . It is implied fartner, that we fliall have 
 reafon to be content and eafy, tho' we fliould 
 mifs of our aim, if we have performed our 
 part. Do but what lieth in you, and no more 
 can reafonably be expelled : then the breach 
 of peace maybe your affliftion, but it will 
 not be your fin. You may entertain comfor- 
 table refiedions in your own breafl, and hope 
 for divine acceptance and reward. You may 
 cafl your cares upon God, for protediion 
 againft the defmgs and ill offices of the unpeace- 
 
 able. 
 
240 Peaceable NEs Si Vol. II. 
 
 able, or for fupports under the trial of their 
 ill-will ; or hope that poffibly in time they 
 may be recovered to a better mind : That 
 when your ways pleafe the Lord, he will 
 make your enemies to be at peace with you j 
 Prov. xvi. 7, 
 
 III. The extent prefcribed for our aim in 
 this matter, is to be conlidered. Live peace- 
 ably with all men. There is a civil peace and 
 concord to be cultivated with all men at large -, 
 and there is a more peculiar peace and harmo-' 
 ny which we fhould endeavour to maintain 
 with our fellow- Chriftians as fueh. Thefe are 
 of diitindl confideration. 
 
 I . We fhould endeavour to live peaceably 
 with all men at large, as far as wx have any 
 concern with them. Set alide the confidera- 
 tion of their religion or their virtuous charac- 
 ter, we are obliged by the di(^lates of nature 
 and of Chriflianity too, to fludy peace with 
 them as our fellow-creatures. And to this 
 end, 
 
 ( I.) We fhould be careful to behave inof-^ 
 fenfively to all : To give no offence, neither 
 to the Jews, nor to the Gentiles, 7ior to the 
 Church oj God, 1 Cor. x. 32. that if pof- 
 iible, w^e may prevent any difference from 
 arifing. 
 
 No man fhould be treated with infolence 
 and rudenefs, with injurious or refleding 
 words, with outrageous and indecent pallions -, 
 which every man knows to be direftly pro- 
 voking 
 
Serm. xi. J^eaceAbleness. zii 
 
 Vokingi A peaceable man is hot ordinarily 
 a wrathful man^ becaufe fuch a onejiii-rcih 
 npfirife^ Prov. xv; 1 8 . Nor a frouard rnan\ 
 for the fame reafon, for he fowethjirife, chap, 
 xvi. 28, Nor a fcorner, for he gives rife to 
 contention^ firifc^ and reproach^ chap. xxii. 10. 
 He will not behave with haughtinefs, but 
 with humility and meeknefs. If we are for 
 peace, we fhall be fo far from allowing our-- 
 felves to do our neii,hbour a real injury-j 
 that we ihall endeavour to conciliate arid fe- 
 cure his affedion by any offices of humanity 
 and friendfliip within our power. 
 
 A lover of peace will obferve the tempers 
 of others j and when he knov/s them to be pe- 
 culiarly tender, and apt to take exception, in- 
 ftead of reckoning it a pleafure to put tlieili 
 out of humour, he will rather reflrain himfelf 
 from fuch innocent freedoms with them, as 
 he miaht ufe to others without the leafl: of- 
 
 fence. 
 
 We fliould not intermeddle unnecefTarily iri 
 the aftairs of others, or ad: the bufy-body, which 
 is mentioned in Scripture as a very ill cliarafter^ 
 and is known to be a frequent incendiary. 
 We {hould not pry into the fecret concerns of 
 other people, that do not concern us^ the af- 
 fairs of families, or the behaviour of relatichs 
 t)ne to another : Much lefs Ihould we divulge 
 what we hear to the difadvantage of our neigh- 
 bour, any farther than the honour of God, or 
 the interefl of fome other perfons make it ne- 
 eclTary. There are a fet of mifcreants* %yho 
 
 % •ftePv 
 
242 Peaceaeleness. Vol.11. 
 
 often bring themfelves into the briars, and break 
 the peace of neighbourhoods, and families, and 
 friends, by making it their bufinefs to pick up 
 ill ftories of others, to fpread them again in 
 converfation : either merely that they may fur- 
 nifh themfelves with matter of talk j or for a 
 worfe reafon, that they may gratify their own 
 vile inclination to detrad:ion and backbiting. 
 Some are thus employed out of idlenefs. We 
 hear, fays the apoflle, that there are fo?ne 
 which walk among you diforderly, working not 
 at ally but are bufy-bodies, 2 Thef. iii. 11. and 
 I Tim. V. 13. They learn to be idle^ wandering 
 about from houfe to houfe ', and not only idle^ 
 but tatlers alfo, and bufy-bodies, /peaking 
 things which they ought not. Thefe are pefti- 
 lent make-bates in civil and religious focieties. 
 A tale-bearer re^vealeth fecrets 3 and there- 
 fore where he is not^ the firife ceajeth^ Prov. 
 xxvi. 20. But thofe who Jiiidy to be quiet, 
 will mind their own bufinefs, \ Thef iv. 11. 
 And if people would agree to do this more, 
 and mind the affairs of others lefs, it would 
 go a great way to maintain the peace of the 
 world. 
 
 Another thing neceflary to prevent offence 
 and fecure peace, is, that we are careful to 
 give all in their feveral stations the regard and 
 refped: due to them. As juftice requires this, 
 fo it is the way to peace. That we pay a quiet 
 fubmiffion to lawful authority, and give not 
 in to noify complaints and murmurings again (I 
 thofe in power, upon every flep in the ad- 
 mini ftration 
 
Serm. XI. PeAceableness. 243 
 
 miniftration which feems doubtful to us. And 
 furely a little modefty would teach us to be 
 very tender in judging of things much above 
 us. If we make confcience oi rendrin^ to all 
 their dues, tribute to whom tribute is due^ 
 cujlom to whom cujiom, fear to whomjear, ho^ 
 nour to whom honour, as is our unqueftionable 
 duty, Rom. xiii. 7. fo we cannot bat appre- 
 hend how much it would contribute to peace. 
 (2.) We are equally concerned, in order to 
 peace, not to be quick in taking offence. Pof- 
 fibly as many quarrels in the world owe their 
 rife to a temper unduly exceptious in fome, as 
 to a provoking humour in others : that is, 
 they proceed from offence taken without 
 ground or real delign. They are founded up- 
 on mifunderftandings, and v/rong interpreta- 
 tions of words or actions j and that is efteem- 
 ed a great and heinous provocation, which a 
 fmallfliare of humility and charity would have 
 pafs'd over in lilence, or foon forgot; A man 
 of a peaceable fpirit will put the beil conftruc- 
 tion upon things doubtful ; and fufpend fharp 
 refentment, till fads are afcertained : he will 
 not admit prejudices upon uncertain hearfays ; 
 but examine the truth of them, before they 
 make impreilion. If fome reckon it a point 
 of honour to be quick at refenting a pro- 
 vocation, I am fure it is the reverfe of chri- 
 ftianity ; and can neither be for the fervice of 
 the world at prefent, nor contribute to a com- 
 fortable account at laff. That which was ob- 
 ferved upon meeknefs, is equally true of a fin- 
 R 2 cer« 
 
244 Pe ACE ABLE N ESS. Vol. II. 
 
 cere love to peace, that it will reftrain from deep 
 refentment offrnall injuries, though they fhould 
 be real ; and from fiich paffionate cxpreffions 
 of difpleafure thereupon, as ferve to no other 
 purpofe but to inflame a difference. Many peo- 
 ple might foon have received proper fatisfailion 
 for an injury done them, if they had not them- 
 felves over-rated it, and carried their refentment 
 beyond all regular bounds, till theymadeafmall 
 breach wide and moil difficult to be healed. 
 
 (3.) We fliould be defirous to regain peace 
 as foon as poUible, whenever a difference ac- 
 tually arifes. The implacable are reckoned 
 among the greatefl finners, Rom. i. 3 i . 
 
 If we have given offence by any hafly or 
 imprudent action, a love to peace will pufli us 
 on to fet matters rights to explain our condudl, 
 if it hath been rniflaken ; or chearfully to ac- 
 knowledge our fault, if we have done amifs. 
 So Chriil teaches us, Matth v. 23, 24. If thou 
 bring thy gijt to the altar ^ and there remem- 
 brejl that thy brother hath aught againfi thee 5 
 league there thy gift before the altar ^ and go tly 
 ivay^ fir ft be reconciled to thy brother y and then 
 come and offer thy gift. 
 
 On the other hand, if we have received a 
 fmall injury, we f]:iould be ealily fatisfied with 
 our neighbour's acknowledgment, Chrifl, 
 knowing the pronenefs of men to be too ob- 
 ftinatein their refentments,prefaces a command 
 to the contrary with a folemn caution, Luke 
 xvli. 3,4. Take heed to yourfehes, V7itc\\ your 
 <swn fpirits, that you may the more eafily 
 
 com- 
 
Serm. xi. Peace able n ess. 245 
 
 coinply with what I am about to fay : and 
 that is, If thy brother trejpafs againjl thce^ re- 
 buke him : and tj he repent^ forgive him. And 
 ' if he trefpafs againjl thee f even times in a da)\ 
 and feven times in a day turn again to thee, 
 fay ingy I repeat, thou fialt foj give him . 
 
 Or though a perfon, who has offended us, 
 fliouid not according to his duty make the firll 
 overture for reconciUation ; yet if there be any 
 hope of fucceedingby our taking the firft fteps, 
 furely we lliouki not fland upon forms to ob- 
 tain fo great a blelfing as peace. 
 
 Yea, we fliould be wiUing to facriiice little 
 things, and to recede from our Urid: rights in 
 fome cafes, rather than perpetuate a quarrel. 
 This I take to be one part of our Saviour's 
 meaning in Matth. v. 39, 40, 4r. Whofoever 
 f:.ili imite thee on the right cheek, turn to 
 him the other alfo. And if any man ivill fue 
 thee at the law, and take away thy coat, let 
 him have thy cloak alfo. And whofoever 
 fiall compel thee to go a mile, go with him 
 twain. Not that our Saviour requires us pa- 
 tiently to put up every injury done us. In 
 fome cafes that would be a prejudice to the 
 community, an encouragement to injurious 
 men, and a wrong to our fimilies. But I ap- 
 prehend that two things were efpecially in our 
 Lord's intention. One is, that in the beQ;in- 
 nin;^ of chriilianitv, when there were none 
 but heathen d.ndjewijlj judges, he would have 
 his difciples, for the credit of chriilianity, not 
 to appear litigious by appealing to their courts 
 R 3 upol 
 
Z/^6 Peaceableness. Vol.11. 
 
 upon flight occafions. And the other is, that 
 for fmaller injuries 5 either in their reputation, 
 fuch as fruiting on the cheek, which was a 
 mark of contempt ; or in their property, as the 
 taking away of a coat 5 or in their liberty, as 
 compelling them to go a mile out of their 
 way : they fhould rather pafs them over for 
 the fake of peace, if they could have reafona- 
 ble hopes that fuch foft treatment would make 
 a good impreflion on them. Certainly thofe 
 who are refolved to give up nothing of their 
 ftrid; rights for the fake of peace, are not hearty 
 lovers of it. Abrahams example in refped: of 
 Lot was truly commendable, when no great 
 damage could enfue upon his yielding to him. 
 When their herdfmen differed, Abraham^ in- 
 flead of faying, I have as much right as you to 
 this country, or I have a fuperior right, as 
 I am the elder, and your uncle, chufes to fay. 
 Gen. xiii, 8, 9. Let there be nojlrife^ 1 pray 
 thee, betnjdeen me and thee ; for we be bre- 
 thren, L not the whole land before thee .? If 
 thou wilt take the left hand, then I will go to 
 the right ; or if thou wilt depart to the right 
 hand, then will I go to the I ft. Prudence in- 
 deed mufl direct how far this may fafely be 
 done in particular cafes 5 but a ftrong love to 
 peace will certainly difpofe to fubmit to fome 
 inconveniencies to obtain it. 
 
 2. We fhould endeavour to cultivate a zi^^cr^ 
 
 peculiar peace and harmony with all oxxiifllow- 
 
 Chrijiians, as fuch. Over and above that, 
 
 which we are directed to maintain, as far as in 
 
 us 
 
Serin, xi. P e ace a bl en ess. 247 
 
 us lies, with all men in common, the Gofpel 
 prefcribes fomethingfpecial in this matter with 
 reference to the vifible fubje(5lsof Chrift's king- 
 dom, and members of his body, Mark ix. 50. 
 Have peace one with another. Rom. xiv. 1 9. 
 Let us follow after the things which make for 
 peace ^ and thi?jgs wherewith one may edify ano- 
 ther. I Cor. xiv. 33. God is the author, not 
 of confijion^ but of peace, as in all the churches 
 of the faints. Eph. iv. 3. Keeping the unity of 
 the spirit in the bond of peace, i ThefT. v. 13. 
 Be at peace with yourf elves. 2 Cor. xiii. 11. 
 Be of one mind, live in peace. 
 
 Such paflages as thefe are plainly deligned, 
 not only to enjoin Chriftians to live peaceably 
 together, in the fame fenfe as they are obliged 
 to do fo with all men, in the common offices 
 of life ; though for certain that is included, 
 and with peculiar bonds to do fo as we are fel- 
 low-chriftlans : But alfo to have a peaceable 
 fpirit toward one another, efpecially in mat- 
 ters of religion. 
 
 It mufc be owned indeed with grief and 
 fliame, that in fad there have never been great- 
 er, more outrageous, more lading and invete- 
 rate diflenfions in the world, than among thofe 
 called Chriftians, and upon the fcore of their 
 reli2:ioiis differences. Much blood hath been 
 fpilled in thefe quarrels. And where contefts 
 have not been carried to that length, yet no- 
 thing is more apparent, than that the mofl: in- 
 flexible animofities and diftances from age to 
 age have been among thofe who have in 
 R 4 common 
 
14? Peaceable NESS. 'Vol. 11. 
 
 ^pmmon worn x\\e (:hriilian name. With 
 refpect to this ev^nt of things, though not 
 the tendency of his do<flrine, Chriil: foretold, 
 th^tbe ct'^j not come to Jend peace upon earthy 
 but afword^ Mattli. x. 34, That is, the va- 
 rious hi Its and irregular inclinations of men, 
 would fo abufe his dodtrine, that it would too 
 pften be made the occafion of violent conten- 
 tionsj. Bvit as to the proper defign and natural 
 tendency of his coming, the angels proclaim- 
 ed at his appearance in fleili, that it vi^as to fend 
 peace upon eartl\ Luke ii. (4. And fo the pre- 
 ccptQ delivered by himfelf and his apoflles 
 plainly declare, 
 
 ' And the way of pe;ice arnong ChriOianSj 
 feerns to be as plainly declared in the gofpel, 
 if we are btit in a dilpoiition to attend to it, as 
 the way to peace between m^n and man in 
 fommpn. 
 
 ^Iot by pretending to bring all Chriflians to 
 a pcrfedl: uniformity of fentiments or prad:ices 
 in matters of religion. That was not in the 
 apoftolical days themf^lyes , nor can be hoped 
 for till we ^om^ to heaven. 
 
 Nor by arbitrary fomis of agreement devifed 
 by mens ^nd pr<;fcribed by Tome to others. 
 Tl:^cre \va^ papre pf the m\\t^ of the fpirit 
 prefqrvedin the bond of peace during the pri-? 
 mitive times, before ever fuch methods were 
 invented^ than ^in^Q the chriflian world ha§ 
 abounded with them. And if they had been 
 thpueht riecelfary, certainly he th^t wa§ faith- 
 |al in ajll God's houie, would either in perfon. 
 
Scrm. xi. Peaceableness. 24^ 
 
 or by his apoftles, have recommended them 
 to the ufe of the church. 
 
 But we are dJredied to look upon all as our 
 fellow-chriliians, who call upon the name of 
 J ejus Chriji our Lor((^ both theirs and ourSy 
 I Cor. i. ;,. Who profefsw^" body^ onefpirit^ 
 one hope of their callings one Lord, ore faithy 
 one buptifm, cm' God and Father of all, Eph. 
 
 iv. 4 6. Nor can it be thought, that every 
 
 difference of fentiment about every one of 
 theie particulars, nulls mens chriftianity. One 
 would think, that now, when the canon of 
 Scripture is completed, we fhould be ready 
 to own all them for our fellow-chriftians, who 
 own the fame facred books as we do for the 
 only and perfedt rule of chriftian faith and 
 pradtice. Though they and we lliould differ 
 in underftanding many par^culars contained in 
 that rule 5 yet if we judge them weak in the 
 faith, we are dire6ted to receive the?n^ but not 
 ^ to doubtful dijputations, Rom. xv. i. 
 
 What peace would it foon produce in the 
 chrirtianvrorld, if hereupon fuch plain Gofpel- 
 rules as thcfe were obferved, among the feveral 
 contending parties of Chriftians ? With all 
 Ioivl:7iefs and meeknefs, ivith long- fuff ring, 
 to forbear one another in love, Eph. iv. 2. 
 Not to judge our brother, or fit at nought 
 eur brother . Koni. xiv. 10. but to judge this 
 ifather, that no man put a flurnbling-block, or 
 an occafion to Jail, in his brother s wax, ver. 
 13, How happily would the face of the chri- 
 |ti?,n church be altered, if all the membei^ of 
 
 It 
 
250 Peaceableness. Vol. II. 
 
 it on all hands would make it a law to them- 
 felves, charitably to think others as lincere in 
 their fearches after truth, as we profefs to be 
 in ours, though they cannot fee with our eyes ? 
 To avoid cenfuring others for differing from 
 us, as we fhould complain of their cenfuring 
 us where we think we are in the right ? To 
 remember, that they have a right to judge for 
 themfelves, as well as we ; and that we are 
 no more infallible than they ? and hereupon 
 to treat one another with brotherly love, not- 
 withftanding our different perfuafions ? 
 
 Thefe things, accompanied with a care to 
 manage difputes in religion, when they fall 
 out, with temper and moderation, to give a 
 reafon of our hope and perfualion with meek- 
 nefs and fear j and with a readinefs to allow 
 others to give a reafon of their perfuafions 
 without taking offence at it, as v/e expedl the 
 like ourfelves : Thefe things, I fay, would 
 eo farthefl to heal the breaches of the church ; 
 and I doubt they will hardly be healed in this 
 world by any other way. 
 
 IV. We are yet to confider the importance 
 of a peaceable fpirit in chriflianity. 
 
 It has been already fliewn to be frequently 
 and flrongly inculcated by way of precept, 
 and therefore fhould be diligently attended to 
 by all that call Chrifl Lord -, for why call ye 
 him. Lord, Lord, and do not the things which 
 he fays ? And it is many other v/ays recom- 
 mended in the Gofpel : As, 
 
 I. 
 
Serm. xi. Peaceableness. 251 
 
 I . By fliewing us the great evil of an un- 
 peaceable fpirit. It is the fruit of carnaUty, or of 
 an undue afcendant which fome fleflily motive 
 or other hath over us, i Cor. iii. 3. Te are yet 
 carnal ; for whereas there is among you envy^. 
 ing, and ftrife, and divijiojis, are ye not car^ 
 naH And therefore variance, emulations, 
 wrath J ftrife^ are reckoned up among the 
 works oftheflejh. Gal. v. 20. And as a turbu- 
 lent quarrelfom fpirit hath a bad fource, fo it 
 produces very ill effeds, Jam. iii. 16. Where 
 envying and firife is, there is confujion, and 
 every evil work. When a quarrel is begun, 
 however innocently at firfl on one lide, yet it 
 fcarce ever happens in the progrefs of conten- 
 tion, but there come to be faults on both fides : 
 Evil furmifes, undue animoiities, mutual re- 
 flexions, indecent faliies of paflion ; it may 
 be ufefalnefs on all hands obftrudled, andfcan- 
 dals multiplied, and the name of God and 
 their holy vocation blafphemed, when quarrels 
 rife to a height among thofe who pretend to 
 religion. Who can reckon up the many fins, 
 and the many occaiions of diHionour to God, 
 which have their rife fometimes from a lingle 
 and a fmall quarrel ? And how few, when 
 they reflect upon their own frames and adlions, 
 can remenber a contefl: they have been in- 
 gaged in, wherein they could altogether acquit 
 themfelves from blame through the whole pro- 
 cedure ? Befides the flns of others, which 
 they may have feen upon fuch occaflons, have 
 they not found their own fpirits diilurbed, their 
 
 frames 
 
2^2 Peaceable NESS. Vol. 11. 
 
 frames difordered in religious exercifes, and 
 that too often they have Ipoke unadvifediy 
 with their lips ? So juftly does Soiomori give 
 that elegant reprefentation, Prov. xvii. t^. 
 The beginrdng of ft rife is, as when one letteth 
 out water : If you take away the dams that 
 keep in an impetuous torrent, you cannot fore- 
 fee all the mifchiefs it may produce ; lo it is 
 when a quarrel is begun : ^J/jerefore, if polii- 
 ble, as it follows, leave off conti ntions before it 
 be meddled with. 
 
 2. By reprefenting a peaceable difpofition 
 in a very advantageous light. It is one of the 
 fruits of the blelTed "ipjrit, where he is pleafed 
 to take up his gracious reiidence. Gal. v. 22. 
 it is mentioned as one principal thing wherein 
 the fpiritual kijjgdom of God, or true religion 
 in the hearts of men, conlifts, Rom. xiv. 17. 
 Chrifl faw fit to make it the fubjed: of one of 
 liis beatitudes, Matth. v. 9. Blejfed are the 
 peace-makers 'j for they fid all be called the chil" 
 dren of God. They, who make it their bu- 
 iinefs to promote the peace and welfare of 
 mankind, and to fettle thofe about them in 
 general quiet and love, as far as it is in their 
 power : Such men, refembling God in thofp 
 attributes of his in which he fo much glories, 
 his goodnefs and love, fhall be owned and 
 received by him as eminently his children. 
 The calm and compofed foul, that is breath- 
 ing love and peace, is in the befl: preparation 
 to receive divine influences and favours ; and 
 accordingly they are peculiarly premised in 
 
 fuch 
 
Serin. Xi. PEACEABLENfcSS. 2^% 
 
 fuch a frame, 2 Cor. xlii. 1 1 . Live in 
 
 peace -, a?id the God of love and peace fiall be 
 ivithyou. 
 
 3. By the lively exprefHons of fuch a tem- 
 per in the example of Chrift. He was, on 
 the one hand, a pattern for obferving the pro- 
 per limitations to be attended to in all purfuits 
 after peace : He ever preferred truth and duty 
 to it, an obedience to his Father to the pleaf- 
 ing of men J and fo^muft we. But on the 
 other hand, as far as It was confident with his 
 higher engagements, he ever (hewed a flrong 
 difpofition to peace. Inflead of offering inju- 
 ry to any, he made it his bufinefs to do good 
 to all. He ad;ed correfpondent to the antient 
 prophecy of him, that h^fiould notfirive nor 
 cry, neither fiould a?jy man hear his voice in 
 the ftreets. Matt. xii. 19. He purfued his 
 work without noife and contention, without 
 tumult and diflurbance. And he difcounte- 
 nanced the beginning of a ilrife among his 
 followers, Luke xxii. 24, 25. Rather than 
 he would offmd the civil government, he paid 
 tribute, though it was not due from him, as 
 he declares, Mutt. xvii. 27. And rather than 
 he would offend the '^ewijh priefts, when he 
 had miraculoallycureda leper, he ordered him 
 to go to the priefl, and carry him the gift 
 prefcribed by the law for the priefts, wheii 
 they were concerned in the cure of a leprofy, 
 Alatth. viii. 4. Our mafter came both preach- 
 ing peace, and exemplifying our proper be- 
 haviour in order to it, 
 
254 Pe ACEABLENESS. Vol. II. 
 
 4. By the account it gives us of the hea- 
 venly world ; as a ftate of perfect love and 
 harmony, where there are no jarring notes 
 and affections. When a good man dies, he 
 enters into peace ^ Ifaiah Ivii. 2. Here poffibly 
 he had frequent occafion to lament the un- 
 fuccefsfulnefsofhis endeavours to obtain peace, 
 and to morn over the many bleeding wounds 
 of the church of Chrift. But this is one 
 circumftance, which makes heaven a delieht- 
 ful profped:, that he fhall meet with an equal 
 difpofition to peace in all the other inhabitants ; 
 that unity of the chriftian church will 
 be then completed; and that all his own 
 diftempers, which make him not fo peace- 
 able now as he fhould be, fhall be fully 
 cured. Now furely this profped: fhould ex- 
 cite our zeal to grow in fuch a temper now, 
 as an eminent meetnefs for that world, and a 
 fimilitude of temper to what prevails in it. 
 
 By way of refledion then, 
 
 I. This may be fufficient to vindicate 
 chriftianity from the reproaches which have 
 been cad upon it for the divifions and ani- 
 molitles that have abounded among Chrifti- 
 ans. The precepts, the pattern, the principles 
 of chriftianity, all lead another way ; they di- 
 redly lead to peaceablenefs If it be allied 
 then. Whence comes wars and fightings ? This 
 queflion mull: be anfwered now, as it was by 
 the apoflle James in the primitive times, 
 James iv. i. Come they not hence ^ of your lufis 
 
 that 
 
Serm. xi. Peaceableness. 255 
 
 that war in your members ? Pride, and ambi«k 
 tion, and paffion, too often prevail and reign 
 among many that wear the chriflian name : 
 and there are too ftrong remains of thefe and 
 other diforderly afFedions in the beft. 
 
 2. This may be a proper fubjed: of trial 
 and felf-examination. If we make no con- 
 fcience of this duty of peaceablenefs, we have 
 not yet entred into the fpirit of true chriftian- 
 anity. And it will be one way to difcern at 
 leaft, whether vital religion is advancing or 
 declining in us, by examining whether we are 
 of a more peaceable or a more turbulent tem- 
 per than we were formerly. 
 
 3. Let us all, as we are exhorted in the text, 
 cultivate and exercife a peaceable and heal- 
 ing difpofition. This is the likelieil way 
 to difpofe others to be at peace with us. The 
 reafon of the thing, the promife of God, and 
 the ordinary courfe of experience, ihew this; 
 and every man defires that others may be at 
 peace with him, even fuch as contribute leaft 
 toward it themfelves. This will at leaft be an 
 effedtual means to fecure peace in our own 
 breaft, under other peoples undeferved un- 
 kindnefs and ill ufage, if they have nothing 
 againft us except in the matters of our God. It 
 will greatly credit our profeffion, and capa- 
 citate for the more extenfive ufefulnefs. And 
 it will be one thing to foften a death-bed. 
 
 Therefore pray for the Spirit of grace to 
 make it a fettled habitual principle with you. 
 Often meditate on the bleffings which enfue 
 
 from 
 
256 pEACEAELENESSi Vol. II. 
 
 'from peace to foul and body. Cultivate the 
 grace of humility, the want of which lies at 
 -the bottom of mo ft contentions. Watch againft 
 every thing which you find by experience to 
 have a tendency to four your fpirits And 
 whatever difficulty you may find in ruling 
 your own fpirits for this purpofe, or in bear» 
 ing with the peevifhnefs ff others; remember, 
 that this, and all the other parts of your war- 
 fare, will foon be over ; and the prize yoa 
 have in view, to be recognized hereafter a$ 
 the childreii of God, will abundantly overba- 
 lance all your difficulties. 
 
 S ER- 
 
( ^n ) 
 SERMON XII. 
 
 A merciful Temper. 
 
 C o L o s s. iii. 1 2. the former part, 
 
 ^iit on therefore^ as the eleSi of God, holy and 
 beloved y bowels of mercies, 
 
 I Have chofen more than once already, la 
 the courfe of my defign, to make this 
 verfe my fubjed:, for fome branches of 
 the chrlflian temper mentioned in it ; be- 
 caufe it recommends the feveral particulars 
 which it enumerates in the moft advantageous 
 light, as parts of the new man^ wherein vital 
 chriflianity conlifis j or as chriftian graces, 
 v/hich thofe who profefs chriftianity, are 
 efpecially obliged to cultivate. As fuch, we 
 are called to put on bowels of mercies^ or a, 
 difpofition to Ihew mercy to the proper ob- 
 jefts of it. 
 
 And here, as on feveral other heads, Illiall, 
 I. Explain the difpofition required. And, II, 
 Shew the peculiar engagements that lie upon 
 Chriflians to it. 
 
 S I. 
 
258 A merciful Temper, Vol.IL 
 
 I. The nature of the difpofition required, 
 cxprelTed by bowels of mercies. 
 
 It may be thus defcribed in general : It is a 
 difpofition of mind, whereby we are incHned 
 tenderly to fympathize with others in their 
 evils or dangers ; and are ready to help and 
 relieve them, as far as it is in our power. 
 
 The peculiar occafion for this grace is given 
 by the mifery of other people ; either prefent di- 
 ftrelTes they are labouring under, or fome evils 
 to which we may difcern them to be expofed. 
 As there would have been no room for divine 
 mercy, if mifery had not made its entrance 
 among creatures either in actual feeling or in 
 title ', fo without this there could be no place 
 for the mercy of one man to another. 
 
 And as in other graces, fo in this, we are 
 principally to confider the temper of the mind. 
 We are called to put on bowels of mercy : A 
 tender, fympathizing fpirit, apt to have a quick 
 fenfe of other peoples calamities and dangers, 
 and to be nearly touched with them j and from 
 that inward charitable frame, to do them all 
 proper good offices. Adlions, which carry 
 the greatefl appearance of cornpaiiion and 
 mercy, if in truth they proceed not from fuch 
 a temper of foul, will not meet with divine 
 acceptance. And the apoftle intimates, that 
 there may be fuch actions without a right prin- 
 ciple, when he tells us, i Cor. xiii. 3. Tho' 
 I bejlow all my goods to feed the poor^ and 
 have 7tot charity, it profiteth me nothing. 
 This is one of the Hrongeft evidences whereby 
 
 one 
 
Serm. xii. A merciful temper. ^i§ 
 
 one man can proceed in his judgment of*ano*- 
 ther, that he is of a merciful difpofition, when 
 he is content to give all that he hatli to relieve 
 another man's neceffity: And yet the apoftle 
 intimates that fuch a diffufion of vifible cha- 
 rity may proceed from an ill fpring ; as, fup- 
 pofe from oftentation, from a hope to com- 
 pound with God by this means for other fms; 
 from fomething befide a genuine fympathy 
 with our neighbour. If this fnould be the cafe, 
 the moft pompous afts of beneficence would 
 profit us nothing at the bar of Chrift. 
 
 On the other hand, men may be efteemed. 
 by God really to pofiefs the boivJs of mercy 
 which chriftianity requires, though they are 
 not in a capacity to give any bright proofs of it 
 to men by fenfible in fiances. A po'or man may 
 have the grace of a merciful difpofition as truly 
 as the richeil, if he really fympathifes with 
 his neighbour, and would do more if he 
 had it in his power. For if there be firft a 
 willing mind, it is accepted according to that 
 a man hath, and not according to that he hath 
 not, 2 Cor. viii. 12. The temper of the mind 
 then is firft to be regarded. 
 
 But if there be fuch a difpofition, it will not 
 fail to exprefs itfelf in merciful adlions, in pro- 
 portion to capacity and opportunity. The man 
 who can' allow hirnfelf to a<5l a barbarous and 
 cruel part, or who ordinarily declines to adias 
 bowelsof mercy would lead him to do, certain- 
 ly is not poffefied of them. The chriftian 
 fcheme is fo fpiritual, as not to admit the ads 
 
 S 2 of 
 
26o A merciful Temper, Vol. II. 
 
 of mercy for virtue, without the difpofition : 
 But it is fo jufl and conliilent, as not to leave 
 room for a pretence to the difpofition, when 
 the life and actions proclaim the contrary. 
 
 Now a compaffionate and merciful temper 
 to our neighbour, may beconlidered as leading 
 to be affecfted and to a6t differently, according 
 to feverai particular views we may take of 
 the cafe of others. That is, in reference to 
 their fouls and their fpiritual miferies and dan- 
 gers : or in reference to their outward afflic- 
 tions and fufferings, wherein we have no im- 
 mediate concern of our own : or, laftly in 
 relation to any particular injuries they have 
 done to ourfelves, by means of which they may 
 lie at our mercy. By this way of confidering 
 mercy, the nature of it will, as I apprehend, 
 be mofl plainly and pradically explained. 
 
 I. It is to be exercifed in reference to the 
 fouls of men, and their fpiritual miferies and 
 dangers. Here a Chrill ian has abundant reafon 
 for bowels of mercy and compaffion to his fel- 
 low-creatures, much more than he can have 
 from any outward calamities that may befal 
 them. 
 
 : The fins of men, and the danger of their 
 everlailing ruin by them, will awaken a lively 
 concern and grief in the merciful mind of a 
 Chriflian. He has the trueft and jufted com- 
 paflion for his neighbour, who cannot without 
 a tender forrow fee him provoking tlie great 
 God tojealoufy, throvv^ing away his immortal 
 foul, living under the full power of a mortal 
 
 diflemper. 
 
Serm. xii. A merciful Temper, 261 
 
 diftemper, and laying up in ftore for a dread- 
 ful account. Whoever believes a reality in 
 religion, muft be much more aftedted with 
 fuch a melancholy fight, than v^^ith feeing the 
 bodily wants or confuming difeafes of men, 
 or with hearing their moft difmal groans and 
 mournful complaints upon any worldly ac- 
 count; becaufe he knows that the danger of 
 their fouls is infinitely greater. Such was the 
 temper of the holy P/^//;?/^, Pfal. cxix. 158. 
 / beheld the tranjgrejjors^ and was grieved^ be- 
 caufe they kept not thy law. He was grieved 
 for the didionour to God, that was piety ; and 
 for the rifque they run of their own ruin, 
 that was charity and compaflion to them. 
 
 But if this inward concern be iincere and 
 genuine, it will fhew itfelf in all proper en- 
 deavours, according to our ability and oppor- 
 tunity, to fave them from lin and ruin. If we 
 truly pity the ignorance of others, we fhall 
 be ready to indrud: them, if we are able to do 
 it, and they are willing to receive it ; or take 
 pleafure in fupporting others in fuch a work, 
 who are more capable of helping them. If 
 we are deeply affected with their danger, we 
 lliall gladly embrace any opportunity to give 
 them faithful warning, and to pull them out 
 of the fire ^ if we can, fude 23. Where our 
 own influence cannot reach, we fhall rejoice 
 if by any means within our power we can en- 
 gage others in fo beneficial a defign, who may 
 be more capable and likely to fucceed. This 
 compaflion for the fouls of men, would give 
 
 S 3 • life 
 
262 'A mercifulTemper. Vol. If. 
 
 life to any projec^t for fupportlng and propaga- 
 ting the Gofpel, either by our immediate in- 
 fluence, or by our purfes, or by any other way 
 we can come at : It would make us immediate 
 adlors, or fond of bearing any part in any re- 
 forming delign fet on foot. And if we can 
 have no farther influence, we fhould help all 
 fuch defigns by frequent and fervent prayer -, 
 for the propagation of the Gofpel to the darkeil 
 and moil diftant corners of the earth, that it 
 may have free courfe and be glorijied :. For 
 pur worfl enemies, that they may be recovered 
 to repentance : And even for fuch, of whofe 
 recovery we may hav^ but very low hopes at 
 prefent. Oh that there were more fuch mer« 
 ciful men to the fouls of their fellow-creatures ! 
 That more wcie infpired with this perfuafion, 
 that if a man err, and one convert hvn, be 
 who converteth a finner from the error of his 
 way, Jhallfave a foul from death, and hide a 
 multitude of fms y Jam. v. 19, 20. 
 
 2. It is to be exercifed in relation to the 
 outward afflid:ions and fufferings of others, 
 even where v/e may hope no immediate con- 
 cern. Any of the calamities and evils of life, 
 to which m^n are liable, give opportunity for 
 bowels of mercy: Their pains and difeafes of 
 body } their troubles and perplexities of mind ; 
 their neceffitous circumftances of life, either in 
 their ordinary courfe, or as reduced to them by 
 difafters and difappointments; their unjuft fuf- 
 ferings from other men, either for their confci- 
 ences, or by common oppreflionandinjuftice ; 
 
 and 
 
Serm. xii. A merciful Temper, 263 
 
 and even the fufferings and miferles which 
 men bring upon themfelves by their own fault 
 and folly : A merciful man will not think him- 
 felf altogether unconcerned in any of thefe ; 
 though fome of them, and in fome cafes, and 
 with fome particular views, may juftiy touch 
 him more tenderly than others. 
 
 Here, as in the former cafe of the fouh 
 of others, mercifulnefs begins in the frame 
 and temper of the mind. There fhouM be an 
 affedling fenfe of the diftrefles of others, a 
 fympathy with them, and a charitable good- 
 will to them. He, who is wrapped up in 
 himfelf, and regards not what calamities befal 
 other people, as long as his own circumftances 
 remain eafy, is not human, much lefs adls like 
 a Chriflian. Chriflianity teaches us to look 
 not only at our o'wn things, but every man 
 alfo en the things of others, Phil. ii. 4. It is 
 true, we are called to a more fpecial fympathy 
 with fome than with others. The bonds of 
 nature are not cancelled by chriflianity, but 
 llrengthened ; and therefore without doubt we 
 are not only allowed, but obliged to a more 
 particular fympathy with our relations, or ac- 
 quaintance with friends. To hifn that is aJiiSl- 
 ed^ pity pjould be. Jbcwcd from his fiend, 
 from him efpecially, "Job. vi. 14. And ordina- 
 rily we are called to interefi: ourfelves in the 
 fufferings of our fellow-Chriilians with more 
 tendernefs, than in the fufferings of the world 
 at large : That if one inember (of the chriflian 
 hodiy) fuffer, all the metjibers fiiffer ivith it, 
 
 S 4 I 
 
264 A merciful Temper. Vol. II. 
 
 1 Cor. xii. 26. and Heb. xiii. 3. Remember 
 them that are in bonds, i. e. for righteoufnefs 
 fake, as bound with them j and them which 
 fuffer adverjiiy upon that account, as being 
 yourfehes alfo in, the body, i. e. as belonging 
 to the fame body of Chrifl to which they 
 belong. But there is a general compailion 
 and fympathy due to all men, as they come 
 within our notice and reach, even to the worft 
 of men. To rejoice in the miferies of any as 
 fuch, is moft unchriHian ; and to have no 
 manner of concern for them, is certainly at 
 leafl a great defedl in chriftianity : For we. are 
 taught to weep with them that weep, without 
 excluding any, Rom. xii. i^. 
 
 And where there is really fuch a difpofition 
 of mind,, it will exprefs itfelf in the proper 
 inftances and fruits of mercy. The bowels of 
 mercy we are to put on, muft not hcjlmt up; 
 as they are, if we fatisfy ourfelves with a mere 
 tendernefs of mind, when we have it in our 
 power to contribute to their relief and help. The 
 merciful will not think it too inuch to undergo 
 fome pain and labour in order to foften the 
 cares, or divert the pains, or remove the di- 
 tempers, or folve the doubts and perplexities 
 of their neighbours. They will chearfully en~ 
 counter with fome difficulties for righting the 
 injured and opprelTed, if they can have a rea- 
 fonable profpedl of fuccefs : And efpecialiyj 
 in proportion to their circumflances, they will 
 be ready to draw out their foul to the hungry ^ 
 as the expreflion is, If a, Iviii. 10, /. e. to draw 
 
 out 
 
Serm. xii. ^ merciful Ternper. 265 
 
 out their inward compaffion, by dealing their 
 ■ bread to the hungry y ver. 7. and hy fatisfying 
 the ajjliBed /guI^ as far as they can, njer. \o. 
 The apoiile James reprefents the abfurdity 
 of pretending to fympathy and compaffion 
 withe ut this, James \\. 19, i6. If a brother or 
 Jifter be iiakedy and dejiitute of daily food ; 
 and one of you fay unto thefn^ Depart in peace ^ 
 be ye nvarmed^ and filled', notwithjlanding ye 
 give them not thofe things which are needful to 
 the body, 'ivhat doth it profit'^ And St. yohi ex- 
 horts us to fhew the iincerity of our love by 
 the feeling expreffions of it, i John m. 17, 
 1 8. Whofo bath this Tvorld's goods y andfeeth his 
 brother have need, and fhutteth up his bowels 
 of compaffion from hiniy how dwelleth the love 
 of God in him ? Mv little children, let vs not 
 love in word, or in tongue [only] but in deed 
 and in truth. 
 
 Where people are not in a capacity for re- 
 lieving the neceffities of others themfelves, 
 they may exercife their compaffion as accepta- 
 bly to Godj by applying to thofe who are 
 more capable, if they have an intereft in them : 
 whereby indeed they may ferve/f//r^^goodpur- 
 pofes at once ; purfue their own charitable 
 temper, excite others to their duty, and help 
 the diilreffed. Or if they fhouid not know 
 where to make application with profpe(Sloffuc- 
 cefs, yet all have one way left to exprefs their dif- 
 pofition to mercy, which will be pleafing^ to 
 God, and may be profitable to men ; and that 
 is, by prayer to the Father of mercies on be- 
 half of the did relied. 3. 
 
266 A merciful Temper^ Vol. II, 
 
 3. This temper fhould be exercifed with 
 refpedl to particular injuries done by others to 
 ourfelves, upon account of which we may have 
 them at our mercy. As, fuppofe, by injurious 
 refle(5lions upon our reputations, or by occa- 
 /ioning fome damage to our fubftance, or in 
 other ways of ufing us ill. This is a peculiar 
 province for mercy to difplay itfelf. 
 
 Governors indeed are not obliged to fliew 
 mercy to fuch offenders as endeavour to over^ 
 turn the ftate, or diHurb the publick peace, by 
 forbearing to punifh them according to their 
 deferts. It is the duty of their office to be 
 terrors to evil doers, as well as apraife to thttn 
 that do well. It is one of the greatell blef- 
 iings of the prefent world, that there is fuch 
 a power lodged fomewhere in every fociety, to 
 reftrainthofeby the terror of punifhment from 
 evil actions, who will not forbear them upon 
 principle. And if there was not adiual exe- 
 cutions of punifhment upon bold offenders, 
 laws would foon lofe all their force, and be 
 mere fcare-crows^ focieties muft be difTolved, 
 and there would be no living in the world. Mer- 
 cy to great offenders would in fome cafes en- 
 tail guilt upon a land ; as in the cafe of murder^ 
 where the law of God and nature require 
 blood for blood. And in many other cafes it 
 would be the greatefl cruelty to the community, 
 by continuing it in danger from roaring lions 
 and\ranging bears, who neither fear God, nor 
 regard man ; and by encouraging others to 
 offend upon hope of impunity. It mufl there* 
 
 fore 
 
Serm. xii. A merciful Temper. 267 
 
 fore always be left to the wifdom and judg- 
 ment of thofe in power, to determine how 
 far at any time there may be a relaxation of 
 the feverity of laws in particular inftances, 
 without danger or prejudice to the community. 
 
 My view is to coniider private and perfonal 
 injuries. And here, 
 
 I am far from faying, that chriftianity in all 
 cafes obliges us to put them up, without any 
 endeavour to right ourfelves, either in our re- 
 putation, or our property. Our ufefulnefs de- 
 pends upon our reputation; and therefore when 
 that is remarkably attacked, and we cannot 
 vindicate ourfelves without the profecution and 
 punifliment of thofe who unrighteoufly ftrike 
 at it, it is pafl doubt that we may and ought to 
 do ourfelves juftice that way : Mercy to others 
 in fuch circumftances would be injuftice to 
 ourfelves. And in cafe of injury done us in our 
 property, reUgion does not forbid us to take 
 advantage of the laws of our country againfl 
 lawlefs men : we fhould give an ill example of 
 mifchievous confequence to the publick, if out 
 of a foolilli lenity we fliould give up our own 
 rights, when they are not merely our own, 
 but Hand conneded with the rights of the fo- 
 C:iety : which is the cafe, when the crime is of 
 a very pernicious tendency, and the perfon who 
 commits it appears to be accuftomed to it, and 
 in no likely difpofition to leave it. 
 
 But a merciful temper, when injuries are 
 offered, fhould {hew itfelf in fuch inftances as 
 thefe : 
 
268 A merciful Temper, Vol. IL 
 
 We fhould maintain a good-will to thofe 
 who injure us, as far as is confident with the 
 publick fafety and our own. We fhould be 
 forry for their fin, and heartily wifh their re- 
 pentance and everlafting welfare. 
 
 If there is any probable hope of their being re- 
 claimed, we fhould try mild methods firft, to 
 bring them to reafon, and allow time for obferv- 
 ing how they operate, before we come to extre- 
 mities . Charity fuffereth Jong^ i Cor. xiii. 4. 
 
 If we have received prejudice by their 
 means, but it was undefigned on their part |. 
 if in charity we have reafon to pafs that judg- 
 ment ', not only mercy, but juftice requires us 
 not to take any advantage we may have again ft 
 them If the providence of God has unex- 
 pectedly reduced them without their own vi- 
 fible fault, fo as to difable them to anfwer our 
 demands from them ; to treat them with feve- 
 rity in fuch a cafe, would be to fly in the 
 face of providence. 
 
 If they have been defignedly injurious to-us, 
 but give credible marks of repentance, we are 
 obliged heartily to forgive them whatever their 
 oii'ences have been. 
 
 If they have wronged us, but we know are 
 now utterly incapable to make us reparation j 
 mercy will certainly prompt to be content with 
 what can be had j and will never allow us to 
 fay, If I cannot have my debt, I will have the 
 man's bones. Nor will it fuffer us to proceed 
 to extreme rigour in fuch circumllances where- 
 in the innocent mufi: be deeply involved with 
 
 the 
 
Serm. xii. A merciful Temper. 269 
 
 the guilty, and the utter ruin of a family muft 
 enfue upon carrying matters to the greatefl 
 height. Mercy in fuch a cafe fliould temper 
 juftice J and it will do fo, where a merciful 
 difpolition prevails. 
 
 II. I proceed to fliew the peculiar engage- 
 ments that lie upon Chriflians to be of a mer- 
 ciful difpofition. 
 
 J . It is moil frequently Inculcated upon us 
 as a neceflary duty. By frequent precepts, Luke 
 vi. 36. Be ye mercifuL Eph. iv. 32. Be kind 
 one fo another^ forgiving one another, i Pet. 
 iii. 8. Be of one mind^ having compajjion one 
 of another^ love as brethren, be pitiful. It is 
 reprefented as an eminent branch of the good- 
 nefs which God requires of men. He hath 
 fjjewed thee, O man, what is good : And 
 what doth the Lord require of thee, but to do 
 jujily, and to love mercy f Mic. vi. 8. An un- 
 merciful fpirit is declared to be inconfiftent 
 with the love of God in the foul. Whofo 
 
 JJjutteth the bowels of compajjion, how 
 
 dwelleth the love of God in him ? i John. iii. 17. 
 A tender fympathy is emphatically defcribed as 
 the fulfilling of Chrill's law. Gat. vi. 2. Bear 
 ve one another's burdens, afidfo fulfil the law of 
 Chrifi, 
 
 2. It is made an exprefs term of our accep- 
 tance with God, Pfal, xviii. 25. With the mer- 
 ciful thou wilt Jhew thyfelf merciful. Matth. 
 V. 7. BleJJ'ed are the merciful, for they Jhall 
 obtain mercy. Matth. vi. 14, 15. If ye forgive 
 
 men 
 
^yb A merciful TempeY, Vol. if, 
 
 men their trefpajfes, your heavenly Father will 
 alfo forgive you. But if ye forgive not men 
 their trefpajfes^ neither will your Father for- 
 give your trefpajfes. The fame thing is re- 
 prefented in a veryaiFedtiiig parable, M^i//.xviii* 
 23, &c. wherein the King of heaven is de- 
 fcribed as calling his fervants to an accountj 
 and out of compaffion forgiving one of then! 
 a debt often thoufand talents ; v^^hile this fame 
 fervant ufed the extremeft rigour to a fellow- 
 fervantthat owed him but an hundred pence : 
 whereupon his Lord is reprefented, after the 
 manner of men, as recalling his forgivenefs, 
 and inliftinga-frefla upon his debt to him with 
 the utmoft feverity -, to teach us, what our 
 Lord delivers at the clofe as the moral of the 
 parable, ver, 35. Sojloatl likewife my heavenly 
 Father do unto you y if ye fro?n your hearts Jor- 
 give not every one his brother their trefpajfes. 
 The procefs of the great day is defcribed as 
 turning eminently upon this point, both in. 
 the goodnefs and feverity of God, Matth. 
 XXV. 34. to the end. We are told on the 
 one hand. Jam, ii. 13. that he fiall have 
 judgment without mercy, that hath Jhewed no 
 mercy : and on the other hand, that God is 
 not unrighteous^ to forget any work or labour 
 of love^ Jhewed toward hii name in miniftring 
 to the faints^ Heb. vi. 10. Would to God 
 that all who name the name of Chrift, would 
 feriouHy lay to heart things fo llrongly and 
 frequently faid. 
 
 Nor 
 
Strm. xii. A merciful Temper, 271 
 
 Nor is it any wonder that this fhould be 
 made an indifpenfible term of the divine fa- 
 vour, and of our eternal happinlefsj iince, 
 
 3 . We are mofl fully taught our own need 
 of divine mercy. ^We have conftant occafion. 
 for mercy to pardon, d72d grace to helpy Heb. 
 iv. 16. None of us can come to God as in- 
 nocent creatures, but as penitents, who muft 
 be beholden to infinite mercy for the pardon 
 of innumerable offences, and for the accep- 
 tance of our bell fervices, and cannot hope for 
 any benefit at his hands upon the foot of defert, 
 but as the fruit of fovereign grace and favour. 
 And can we come to God with an humble ap- 
 prehenfion of our own guilt and unworthinefs, 
 and yet allow an unrelenting temper to our 
 neighbour ? How can we have the confidence 
 in fuch a frame, to offer to God that peti- 
 tion of the Lord's-prayer, Forgive us our debts, 
 as we forgive our debtors f The very requefl, 
 coming from a hard-hearted and implacable 
 man, is no better than to befpeak a denial. 
 Can we be fenfible, according to the elegant 
 reprefentation of the parable lately mentioned, 
 that our debt to God is as teft tboufa?2d ta/ents ; 
 and yet hefitate upon forgiving our neigh- 
 bour the trifle of an hundnd pence f That is 
 a vafl difproportion ; but falls much beneath 
 the reality of the cafe. Can we have the face 
 to be petitioners for his cornpafhon and indul- 
 gence every moment, and yet be obdurate to 
 the cries of our fellow-creatures, or think it 
 beneath us to have any regard for them in 
 their wants and diftreiles ? 4^ 
 
^yt A merciful Temper. Vol.11. 
 
 4. God's aftual mercy to us is therefore fet 
 in our view in the Gofpel, as a pattern for this 
 holy difpofition. He is the Father of mercies^ 
 rich in mercy ; his tender mercies are over all 
 his works. He is full of compajjion. The 
 courfe of providence and redemption are the 
 brighteft demon li rations of it. He continual- 
 ly fupplies our returning vi^ants, often belore 
 we call upon him, and efpecialiy he fatisfies 
 our delires, and anfvi^ers our humble intreaties. 
 He remembered us in the low eftate of our 
 apoftacy, when no other eye pitied us, and no 
 other hand could fave us ; and out of the 
 riches of his grace gave his only-begotten Son 
 to be the propitiation for 6ur fins. All his 
 mercy to us is diUnterefted j he never can have 
 any need of us, as we may have of the mean- 
 eft of our fellow-creatures ; there was nothing 
 but mifery and neceffity on our part to move 
 his tender regard. He was highly provoked 
 by us, fo that refentment inftead of relief 
 might in all reafon have been expeded ; yet 
 then mercy rejoiced over judgment. Can I 
 then befeech you to put on bowels of mercy, 
 by any ftronger argument than by the mercies 
 of God? The Scripture dwells upon this con- 
 sideration : Be ye merciful^ as your Father 
 alio is merciful, Luke vi. 36. Love your enc^ 
 mieSy &c. that ye may be the children of your 
 Father which is in heaven ; for he maketh 
 his fun to rife on the evil and on the good, 
 and fendeth rain on the jujl and on the imjufl^ 
 Matth. v. 44, 45. Be tender-hearted^ forgiv- 
 ing 
 
Scrm. xli. A merafiil Temper^ 273 
 
 in one ariothcr^ even as God for Chrijl''s fake 
 hath forgiven you, Eph. iv. 32. 
 
 5. The Son of God gave us a moft illu- 
 ilrious pattern of mercy. This was his great 
 inducement to vail his original glory, and to 
 alTume our nature; not our merit, but our 
 mifery. He came to feek and faVe them that 
 ivere lof, to fave us from our fns^ and from 
 the wrath to come due for them. 
 
 When he v/as ad;urdly made flefh^ there ne- 
 ver was fucb. a pattern qi mercy in our nature. 
 Almoll: all liis words and works breathed this. 
 
 How fingular was his compaiTion to the 
 fouls of men ? When he faw them as feep 
 i.vithout a fepherd, without proper and good 
 inflrudlors in the way to heaven, he laas 
 ?noved with compajion on them, Matth. ix. 36. 
 And that compafhon induced him to be their 
 Unwearied inftrudor himfelf; to go about 
 through their cities and villages preaching 
 the dodrine of the kingdom, accommodat- 
 ing himfelf to their capacities and circum- 
 flances, taking every advantage to enlighten 
 their minds, and remove their prejudices, and 
 guide their feet in the way of peace. When 
 any of his hearers perverfely oppofed the de- 
 fign of his infl:ru(5tions and miracles, he was 
 grieved for the hard?iejs of their hearts, Mark 
 iii. 5. And when he plainly forefaw, that 
 the body of the Jewip nation were about 
 to fill up the meafure of their iniquities by 
 rejeding and crucifying him the Lord of 
 glory, he (lied tears of forrow for them, be- 
 T caufe 
 
274 ^ merciful temper, VoL II. 
 
 caufe they would 770/ kuo-w the things of their 
 peace ^ till they were hid from their cycSy Luke 
 xix. 41, 42. 
 
 His lympathy with men in their bodily 
 wants and Ibrrows was alfo very Gonfpicuous. 
 We often read of his being jnoved 'wiih com- 
 pafjion upon feveral difcrefTing occafions, and 
 fo being led to reUeve them. From thefe 
 bowels of tender mercy he was induced to 
 heal a fick multitude, Matth. xiv. 13, 14. 
 and to cure the blind men that cried after 
 him, while the multitude rebuked them, 
 chap. XX. 34. and to rellore to life the only 
 fon of the woman of Nai?iy Luke vii. 12 — 
 15. He bore an afFe6lionate part with the 
 mourners at Lazarus^ grave j he wept and 
 groaned in fpirit^ John xi. 35, 38. Every 
 miracle that he wrought, Vv^as a relief to men 
 in one or another diil:refs j excepting two : 
 one of which, in permitting the devils to en- 
 ter the herd of fwine, Matth, viii. was after 
 an ad: of great mercy in delivering two men 
 who had been foreiy tormented by thofe de- 
 vils J which was alfo an inflance of mercy 
 to the people of the country, who had been 
 in continual danger before from thofe polfeffed 
 men, ^vr. 28. And the other, of curfing a 
 barren fig-tree, fo that it immediately wi- 
 thered away, Matth. xxi. 19, was intended, 
 with no confiderable lofs or prejudice to any, 
 to warn his difciples by an inilrudtive emblem 
 of the danger of unfruitfulnefs. 
 
 tic 
 
Sefm. xli. A merciful Temper, 275 
 
 He was ready to perform kind offices to 
 all forts of people in dillrefs, whether good 
 or bad. Though he feemed more (hy of re- 
 lieving a Gentile during his perfonal miniftry, 
 and before the wall of partition was broken 
 down, left he fliould offend the ^eii^s^ to 
 whom he was peculiarly fent; yet we find 
 as illuftrious a fruit of his gracious compaffion 
 to the licoman of Canaan, as any in the Gof- 
 pel-hiftory, Matth. xv. 28. Even his enemies 
 felt the benefit of his miraculous power : fo he 
 licaled the ear of Malchus the high-prieft's 
 lervant, when he was among thofe who came 
 to apprehend him. 
 
 He did not always flay for defire and ap- 
 plication, but would even furprife a mifera- 
 ble object with the offer of his help. Thus 
 he a(fLed with reference to the man who wait- 
 ed at the pool of Beth f da ^ and had an infir- 
 mity thirty eight years : When fefus faw him 
 lie, and knew that he had been now a long time 
 in that cafe, he faith unto him. Wilt thou be 
 ?nade whole .^ The impotent man not know- 
 ing him, only tells him his helplefs cafe, but 
 without expcdation of a miraculous cure ; 
 but Chrift pronounced the healing word, and 
 made the poor man to feel its healing vertue, 
 
 e're he was aware, John v. 5 9. Such 
 
 was his difpofition to mercy. 
 
 And his benignity is not lefTened now 
 
 when he is pafTed into the heavens. For ftill 
 
 we have 7iot an high-priejl who cannot be 
 
 T 2 touched 
 
2/6 A merciful temper. Vol. II. 
 
 touched with the feeling of our infirmitiesy 
 Heb. iv. 1 5. As they are not out of the reach 
 of his knowledge, fo they ftill move his com- 
 pafHonate regard : and we may fuppofe him 
 faying to us from heaven thofe gracious words 
 under them, which he did to St. Faul^ 2 Cor. 
 xii. 9. My grace is jiifficiciit for thee ; for my 
 firength is made peffeH in 'weaknefs. And up- 
 on the foot of the blelTed difcoveries of the 
 Gofpel, we look for his mercy unto eternal 
 life, Jude 21. 
 
 Upon the whole then, 
 
 1. If the Gofpel lays us under fo various 
 and fo ftrong engagements to a merciful dif- 
 pofition, where fhall the cruel and the fa- 
 vage appear ? If a compafTionate temper, ready 
 to exprefs itfelf in the kind and beneficent 
 fruits of it, is made neceiTary to a well-ground- 
 ed hope of God's favour ; what mufl become 
 of thofe who are perfedly infenfible of the 
 calamities of others, unmoved at their cries, 
 and inexorable to their intreaties ? Of the 
 fplteful and malicious ? Of the injurious op- 
 preffor, that fees the anguif of his brother s 
 
 foidy ijchen he befecchcs, but ivill not hear ^ 
 What mufl be the end of the bloody per- 
 fecutor ? 
 
 2. Let us then, as the elc^ of God, holy 
 and beloved, as his peculiar people and be- 
 loved children, fludioully put on bowels of 
 mercy. Shall others, who make no fuch pre- 
 tence, be induced by a goodnefs of nature, 
 
 or 
 
Scrm. xii. A merciful Temper. 277 
 
 or by fome ignobler motives, to fliew mercy 
 to the miferable in many amiable inftancesj 
 and fliall we, who profefs chriflianity, or to 
 be called into the kingdom and fellowlliip of 
 God's dear Son, come behind them ? We, 
 who acknowledge ourfelves to need fo much 
 mercy from God ; who have already received 
 fuch rich fruits of it, and have all our future 
 expc6tations from the fame fource ? We, who 
 are not encouraged to hope for divine mercy 
 without exerciling it to our fellow-creatures ? 
 We, who are called the followers of the mer- 
 ciful Jefus ? Certainly many of the heathen 
 world will rife up in judgment againft thofe 
 pretended Chriftians, who fliut up the bowels 
 of their compaffion from their neighbour, and 
 will condemn them. 
 
 T 3 SER- 
 
( 278 ) 
 
 S E R M O T 
 
 
 Veracity, or Truth between 
 Man and Man. 
 
 E P H E S. Iv. 2 
 
 :)• 
 
 Jf^:rrcfo?-e putting aivay lyings [peak every man 
 truth icith his neighbour j jor we are mem- 
 bers one of another, 
 
 |F^ H £ apoflle In fome verfes before the 
 text had leprefentccl the grofs corrup- 
 tions that prevailed in the Gentile 
 v/orid; and then his charitable hopeof the Ephe- 
 fans, to whom he wrote, that they had 
 learned Chrifl fo as to make them new men, 
 quite another fort of people in the temper of 
 their fpirits and the courfe of their convcrfa- 
 tion, from what they had once been them- 
 felves, and from what the body of the hca--^ 
 them liill were. 
 
 Having 
 
Serm. xill. 'Truth recommended. 279 
 
 Having exprefTed fuch a charitable perfua- 
 fion concerning them, he proceeds to exhort 
 them to behave accordingly j cautioning them 
 againfi: many lins, which abounded among thofe 
 who had not yet received the knowledge of 
 the truth j and exciting to feveral particular 
 duties, to which the new nature would prompt 
 them. He be2:ins with the exhortation in the 
 text, to a flridt regard for truth, or veracity. 
 
 This was a duty efpecially fit to be incul- 
 cated upon converts from paganifm 5 not only 
 as lyings among other evil practices, was com- 
 mon and cuftomary every where among them j 
 but as fome of their moft celebrated mailers 
 of wifdom taught loofer principles upon this 
 head, than upon any other fubjedis of morali- 
 ty. They efleemed lying in many cafes to be 
 lawful and juftifiable ; for which Dr. Whitby 
 upon the place produces feveral p.iHagcs out of 
 their writings. It was therefore peculiarly fuit- 
 able, that when the apoille puts the Ephe/ians 
 in mind of the better inilrudtions they had 
 learned from the truth as it is in 'J'^fus^ or 
 from the chriilian revelation, which eminent- 
 Iv bears the charad:er of a docTrrine of truth ; 
 he fliould begin with prefling them to a flridter 
 regard to ti'uth, than they had either prac- 
 tifed or been taught before their converiion. 
 And io he does in the W(?rds read. IVhcrcfore 
 putting aivay lyings [peak every fnmi truth 
 ivith his ndghhour j for ice are members one of 
 another, 
 
 T 4 Upn 
 
2^0 'Truth hcircecn Vol, II. 
 
 Upon this liead it will be proper, L To 
 explain the precept here recommended to 
 Chriflian?, or the focial duty which is pre- 
 icribed by the words, 11. To conlider the 
 reafon which the apoftle gives for it. And 
 then to clofe with a prad:icai application. 
 
 I. I would e:^;plain and ftate the focial duty 
 which is here recommended to Chriilians. 
 
 The apoftle for greater emphafis had de- 
 fcribed the general change made in the fpirits 
 ^nd lives of Chriltians by the Gofpel, both 
 negatively and pofitively -, by putting off the 
 eld man^ and putting en the ncw^ ver. 22, 24, 
 In like manner he docs for the fame reafon i^ 
 reference to this particular virtue. On the one 
 hand, he calls the Ephefiam to put away lying ; 
 and on the -other, to jpeak every man truth 
 with his neighbour, 
 
 Truth in Scripture, and in common ufe, 
 hath feveral acceptations. Sometimes it figni- 
 fies the real nature of things in themfehes : 
 And that is the fame, whether we think at all 
 of it or not, however we judge about it ; for 
 our judgment cannot alter the nature of things. 
 Sometimes it fignifies the conformity of our ap^ 
 preher.fiGns to the nature of things j that we 
 conceive aright of them, and juft as they really 
 are : Error and miftak^ ilapid oppofed to truth 
 in this fenfe. Every man, as far as he is con^ 
 cerned to think at all about things, ftiould en- 
 deavour to judge as truly of them as he can, 
 cr agreeably to v/hat they are in themfelves : 
 
germ. xiii. Mm ami Man. 281 
 
 And when lie Ipenks to his neighbour, he 
 ihouid commuriicatc truth to him, in oppofi- 
 tion to error, as far as he is able. But a mail 
 may vent error and miftake without the guilt 
 of lying. 
 
 Therefore we muft come to a third fenfe of 
 truth j the agreement of our ivords to our otvn 
 fenfe and apprehenficn. And lyings properly 
 fpeaking, lland^ oppofed to truth only in this 
 fignihcation. A man may fpcak the truth to 
 his neighbour in this moral fenfe, and in the 
 fenfe of the text, even when he is involuntarily 
 millaken : And on the other hand, he may be 
 guilty of the iin of lying, when he fpeaks to 
 his neighbour that which is a real truth in itfelf, 
 as long as he does not think it fo. A man may 
 be guilty of other fins, which will be ruinous 
 to him in the day of account, when he judges 
 jimifs, or contrary to the truth of things, under 
 fufficient means of better information : God 
 may condemn him for his floth and xiegli^ 
 gence, or for his corrupt prejudices in fuch a 
 cafe. But he is not directly and properly 
 chargeable with the fin of lying, except when 
 he fpeaks contrary to his own prefent fenfe 
 and juclffment. 
 
 Speaking, or writing, which is but another 
 way of fpeaking, are intended to be means of 
 communicating our minds one to another. 
 Lying is giving a falfe reprefentatlon of our 
 minds 3 fpeaking what we think to be falfe, 
 to deceive others. 
 
 5oth 
 
2^2 Truf/j bellmen Vol. 11. 
 
 Both of thefe are to be taken in, for explain- 
 ing this vice ; that the matter of what we fay 
 is falfe, or different from what we believe to 
 be true j and that it be fpoken with intention 
 to deceive him to v/hom we fpeak. 
 
 There may be either feparateiy, without in- 
 curring the guilt of lying. It is not a lie, for 
 jnftance, to repeat a known falfnood in the 
 way of a narrative, as long as a man mentions 
 it not as his ov/n fenfe, but declares that he 
 believes it to be falfe. Nor is it repugnant to 
 veracity to ufe figurative expreffions, which yet 
 are not ftri<£tly true in the literal fenfe j as long 
 as by common ufe or the manner of fpeaking, jj 
 the defign of them is eafy enough to be un- 
 derflood. As in the ufe of an hyperbole ; or, 
 when v/e exceed what is ftridlly true, either in 
 magnifying or diminifhing a thing, but every 
 one at the fame time may underfcand that it is 
 intended for no more than a figure: So the 
 Evangeliil: fays^ y?.'/'/2 xxi. 25. Inhere are many 
 other things which Jefus did^ the which if 
 ike's' pyAild be 'written every one^ 1 Juppofe that 
 even ike world' itfelf cculd not contain ike 
 hocks ikat jl:ould be written. Which none 
 can underfland to imiport any more, than that 
 the books which m.uft be written upon fucli 
 a fubje<ft would be endkfs. So the ufe of an 
 ironical way of fpeaking, is not inconliftent 
 with veracity : that is, when the ftridi literal 
 fenfe of the words feems to fignify one thing, 
 but the circumftances of the cafe more plainly 
 fhew that the quire contrary ig meant. As in 
 
 Elijah''^ 
 
Serm. xiil. Man and Man. 283 
 
 Elijah^ contefl with the falfe prophets of 
 Baah when they had offered their facrihce, 
 and called upon their falfe god from morning 
 till noon to fend fire down to confume the fa- 
 crifice, Elijah did not think it unlawful or un- 
 becoming to deride them and tlieir god, that 
 he might awaken them out of their flupidity, 
 and fliew their folly to all the people, by an 
 irony J I Kings xyiii. 27. Cry aloud, fays he, 
 for he is a god; either he is talking, or he is 
 purfuingy or he is in a journey, or per adven- 
 ture he Jleepeth, and 'muji be awaked. Here was 
 no violation of truth, in faying in the manner 
 and on the occafion that he faid fo, that Baal 
 was a god. Every one that he^ard him, muH 
 underfland him to mean the contrary in the 
 flrongeft manner. In all figurative ways of 
 fpeaking, it is necefiary to their confiftence 
 with truth, that it be apparent they are in- 
 tended for figures : And then if they are apt 
 to exprefs our minds to the hearer, they are 
 words of truth ; but break in upon truth, if 
 they are intended to miilead him. 
 
 Nor is an intention to deceive others al- 
 ways criminal, if no falfiiood be fpoken for that 
 purpofe. It is not unlawful to deceive an ene- 
 my in war by a ftratagem, though it would be 
 fo to aflert a fallhood to him. I may forefee 
 that my filence, or forbearing to fay all 'J^.at 
 I know of a matter, will lead my neighbour in- 
 to a mifl^ke j and yet may lawfully forbear to 
 inform him of the truth j yea in fome cafes it 
 ^\?.y be my duty not to do it : As^ where a 
 
 greater 
 
284 I'rutb between Vol. IT. 
 
 greater good requires, that he fliould be kept 
 ignorant of it : or fometimes for the fake of 
 his own good J fuppofe, for inftance, it is 
 known that a fick perfon would refufe a me- 
 dicine very Hkely to be of fervice to him, if 
 he was acquainted what it was -, certainly a 
 phyfician, or a parent, or friend, may very 
 lawfully endeavour to deceive him by any me- 
 thod confident with truth : or if a matter is 
 intrufted with me as a fecret, and another would 
 fain difcover it, who has no right to know it ; 
 if either by lilence, or by a partial but true ac- 
 count, I can divert his inquiry, it will be no vio- 
 lation of trutlx» yercffiialSs, conducfl may be 
 an inftance, yer. xxxviii. He had been thrown 
 into a filthy dungeon by king Zedekiah 
 at the inftigation of the princes of Judah ; 
 but upon the interceffion of Ebcd-melech was 
 admitted to a private audience of the king, 
 wherein the main fubjedt of his difcourfe was 
 to acquaint the king with the mind of God 
 for his diredtion in his prefent circumftances. 
 The king at parting charges him to conceal 
 this from the princes, and if they fhould come 
 to examine him about the matter, that he 
 fhould fay unto them, vcr. 25, 26. I prefent ed 
 my fuppUcation before the king^ that he would 
 not caufe me to retwm to Jonathan'^ houfe to 
 dieihere. And we are told, ver. 27. ih^X when 
 the frinces came to him, he told them accord'^ 
 rng to all thefe words that the king had com^^ 
 manded: So they left off fpeaking with him, 
 for the matter was not perceinjed. No doubt 
 
 this 
 
Serm. xiii. Man and Man, 2^5 
 
 this was part of the convcrfation, and the king 
 had commanded him to conceal the reft on 
 pain of death: he was under no ohligation to 
 acquaint the princes with the reft; and he 
 knew he fliould run the hazard of his life from 
 them, if he informed them of the meflage 
 which he had delivered from God to the kins:, 
 becaufe it was moft difagreeable to their mind : 
 And therefore he deceived them, by letting 
 them know only part of the truth. In this 
 he was no way worthy of blame. 
 
 But to affirm any falfliood in order to de- 
 ceive others, is never juftifiable. It is not 
 lawful to lie for God, or for the greateft ad- 
 vantage that can be propofed by it to our 
 neighbours, or to ourfelves. A mifchievous 
 lie, that is deftgned to tlie prejudice of any 
 is more heinous and aggravated upon other ac- 
 counts, than an officious or a jocular lie: But 
 lying in any kind is a violation of truth, which 
 the beft end propofed by it cannot juftify. And 
 that for this one reafon, becaufe we muft not 
 do evil, that good may come, Rom. iii. 8. That 
 lying is always evil, will appear when I come 
 to the fecond head. 
 
 But I would firft be a little more particular 
 in explaining this exhortation, by fliewing how 
 it is to be obferved eminently in three cafes. In 
 common convcrfation. In bearing teftimony. 
 And in making and performing promifes. 
 
 I. Truth is to be obferved i?i common con- 
 verfatiGn. People have more efpecial need 
 in fome refped:s to be admonifl:ied of their ob- 
 ligations 
 
2S6 ^ruth between Vol IT. 
 
 ligations inviolably to maintain truth here: 
 For many are more ready to allow themfelves 
 to tranfgrefs in what they count trivial inflances 
 than upon folemn occafions^ and yet by llich 
 beginnings way is made for the dilregard of 
 truth in the moil confidcrable matters in pro- 
 cefs of time. As men often proceed gradual- 
 ly from cuflomary breach of their word, to 
 break their oaths too at length j fo when once 
 a ftrid; regard to truth upon common occalions 
 is loft, it feldom. remains long unfliaken in 
 cafes of greater importance. The Scriptures, 
 and, as we fliall fee prefently, the reafon of 
 things alfo, oblige us to maintain truth invio- 
 lably and univerfally, without indulging our- 
 felves in any fort of known falihood. The 
 prohibition of lying both in the Old and New 
 Teftament is abfolute : Te fhall not lie one to 
 another^ Lev. xix, ii. hie not one to another. 
 Col. iii. 9. And fo is tlie injunction of truth, 
 Speak every man truth to his neighbour, Zech. 
 
 viii. 16. Whajtlccuer things are true 
 
 think on thefe things, Phil. iv. 8. Such decla- 
 rations of the mind o^ God leave us no li- 
 cenfe to make free v/ith truth on the ilighteft 
 occafions. 
 
 How com.mcn focvcr therefore the praClice 
 may be, we fhould not think ourfelves at liber- 
 ty to make profcffions of kindnefs, where 
 none at all is meant. Civility is one thing, 
 and fit to be profeiled and pradifcd to all; but 
 profeifion of diilinguifliing refpedf and elleem 
 is another thing ; and when there is nothing 
 
 inward 
 
Serm. xiii. Man and Man. 287 
 
 inward to anfwer it, is inconfillent with the 
 candor and fimplicity whicli fhould be found 
 in a Chriftian. To give men commendations, 
 which at the fame time we think them not to 
 defervci or to flatter them upon excellencies 
 we do not efteem them poiTeircd of, if they 
 ihould pafs with us for words of courfe now, 
 yet I doubt will not pafs fo ealily in the judg- 
 ment. 
 
 There are a fet of people who think to re- 
 commend themfelves to thofe with whom 
 they converfe, by a furprizing flory of their 
 own invention, or by pretending with a boaft- 
 ing air to things which they never did, or by 
 magnifying matters beyond the bounds of pro- 
 bability ^ and think any thing of this kind no 
 more than a harmlefs amufement, as long as 
 they avoid making free with their neighbour's 
 charad:er. Such facetious lies may not be a 
 dired; breach upon charity; but they are a 
 breach upon truth, and weaken mens regards 
 for it: and certainly, if fuch inventions hap- 
 pen to produce fome mirth and entertainment 
 for the prefent in company, yet they can give 
 neither a man nor his friend pleafure in the 
 refledion, when it is known that all this hath 
 no foundation of truth. 
 
 2. Truth fliould be maintained in bearhis: 
 tejiimony. Many, who make no account of 
 violating truth in a theme of common con- 
 verfation, where they apprehend none to be 
 injured J yet cannot allow themfelves to bear 
 falfe witnefs, where they think their neighbour 
 
 di- 
 
288 fruth betuoe^n Vol. It 
 
 dircdly concerned, in his life, or property, or 
 reputation, or other valuable interefls* A falfe 
 ivitnefs that fpfciketh lies, and (o fc%veth difcord 
 cimong brethrefij may as yet be an opprobious 
 name to fomc, Vv^ho have not fuch an univer- 
 fal regard to truth as they fliould have, be- 
 caufe of the obvious mifchief which accrues 
 to fociety from a filfe witnefs. But 1 doubt 
 fome will incur this guilt in God's account, 
 who reckon themfelves clear of it* 
 
 A confcientious regard to truth will engage 
 us to be very careful, that we fpread nothing 
 to the lefTening or reproach of our neighbour, 
 of which we have not good alTurance: that 
 we publifli not a defamation upon a hear-fay, 
 nor take tip without fufiicient grounds a report 
 agai?ijl our neighkour. This is the fettled cha-* 
 radier of a citizen of Zio7i, PfaL xv. 3. Re-^ 
 ports which we divulge, carry the authority 
 of our names to fupport them, as far as that 
 will go, farther than we bear our teftimony 
 againft them. And if we haftily put an uncer- 
 tain flory we have heard out of our power by 
 making it publick, we may prove the falfe 
 witnciTes of a fcandal to many, who take it up 
 upon our authority, without having either 
 inclination or opportunity to examine tlie 
 grounds we went upon. 
 
 If we are called to give publick teflimony 
 l:)etween man ana man, a lincere refped: to 
 truth, will engage to a careful recollection 
 before we give our teftimony, what we can 
 fay upon the matter: it will difpofe to lay 
 
 afide 
 
Scrm. xiii. Man and Man. 2I89 
 
 p. fide affedlon on one hand, and prejudice on 
 the otlier, and impartially to relate the true 
 flate of things, as far as we can bear witnels 
 to them: Nakedly to reprefent fads, as they 
 have come within our notice. 
 
 Here we fliould think ourfelves obllGied not 
 only to fpeak nothing but the truth, but to 
 fpeak the whole truth, without concealment 
 or difguife. Though we are not bound in 
 every cafe to fpeak the whole truth 3 yet cer- 
 tainly when a matter depends either in whole 
 or in part upon our evidence, and we come in 
 as witneffes, we are bound not only to avoid 
 all dired fallliood, but alfo not to omit any 
 thing we can difcover, which may give lirht 
 into the true merits of the caufe; This buo;ht 
 to be facred to an honefl man, when he is only 
 heard upon his word, as well as when he is 
 fworn to fpeak the truths the whole truth j 
 and Jtothing but the truth. If a matter (liould 
 be wrong taken by a partial reprefentation, 
 and fo a wrong judgment paft in a caufe 3 tlio' 
 we fhould have faid nothing untrue as far as 
 we went, yet we fhall be juiHy accounted ac- 
 cefTory to that wrong judgment by concealing 
 what we had farther to offer. And thus partial 
 evidences will have all the fame evil ettecls, 
 that evidence diredtly falfe can have, 
 
 3. Truth muft be exercifed in our promifcs 
 and engagements. And veracity requires two 
 things in relation to them. 
 
 ( I.) That we really intend to perform them, 
 when they are made. In matters 'where we 
 
 U were 
 
290 Truth hdweeji Vol. II, 
 
 were at full liberty before, promifes lay us un- 
 der obligation^ and give our neighbour a right j 
 and therefore we fliould never allow ourfelves 
 to make them, unlefs there be an intention to 
 make them good. A citizen of Zion is care- 
 ful of that, Ffal. xv. 2. Wq fpeaketh the truth in 
 his heart. He fpeaks according to the true 
 meaning and defign of his heart. To engage 
 to do a thing, when at the time of the engage- 
 ment we forefee that we cannot accomplilli it, 
 or have it not in our intention, is really to in- 
 jure and impofe upon our neighbour, and to 
 wrong our own fouls. We fliould not there- 
 fore be rafli in making promifes, but weigh 
 beforehand the lawfulneis, the pradticablenefs, 
 
 the expedience of what we undertake: for 
 
 i. 
 
 the fame thing, which Solomon fays of vows 
 to God, will hold true of promifes to men, 
 Fxcl. V. 5. Better is it that thou fiouldeji not 
 WW, tha?i that thou Jl^ouldeft voi,v and not pay, 
 
 (2.) That \NQ are careful of performance, 
 after they are made. This is as ellential to 
 veracity as the former. 
 
 Not but that there are fome cafes which 
 may fuperfede our obligation. If we are un- 
 expe(ftedly difabled afterwards by the provi- 
 dence of God, God, and confcience, and all 
 teafonable men, will difcharge us from the guilt 
 of fallliood in not making our word good. We 
 could only be fuppofed to promife, if we were 
 able. Or if we Ihould be convinced, that the 
 matter of our promife is unlawful; we muft 
 repent of our rafhnefs in making it, and not 
 
 add 
 
Serm. xiii. Man and Mani 2gi 
 
 add fill to fin by executing it. lit rod ought 
 with repentance to have broken even his oath, 
 rather than have done fo cruel and injurious a 
 thing in purfuit of it, as beheading Johr. thz Bap^ 
 tij}^ if really that was included in his oath: in- 
 deed he might more juilly have given' that wick- 
 ed woman who folicited it, the half of his king- 
 dom, according to the letter of his promife, than 
 the Baptijt'^ head. And if unforefecn fuperior 
 engagements require our attendance, at the time 
 when a promife was to be performed, they muft 
 take place of it. As fappofe you have undertak- 
 en to do a particular fervice to a perfon at fuch a 
 time, but afterwards you underftand that a wife, 
 or a child, or fome in whom you have a near con- 
 cern, are in danger of life without your immediate 
 affiftancei the promife is evidently fuperfeded by 
 higher engagements. No promife can be made 
 in bar of all future contingencies, nor can rcleafe 
 a man from that which the providence of God 
 makes much more immediately his duty. 
 
 But veracity obliges to performance, when 
 we lawfully may do itj when we are in a capa- 
 city, and not called off from it by much more 
 evident duty. A lover of truth will not fatlsfy 
 himfelf to have given his word, to be rid of 
 prefent importunity, or to pleafe his neighbour 
 for the time, without any concern about the 
 matter afterwards. Though the performance 
 in the event, fhould prove a confiderable da- 
 mage to himfelf, and a difadvantageous bargain, 
 yet he will not be a covenant-breaker. He 
 fwea?-eth to his cwn kurt^ and changeth nof^ 
 
 U 2 Ffal 
 
292 Truth hdijccm Vol. 11. 
 
 P/tV. XV. 4. If he is not able at prefent to make 
 good his engagements, yet he will bear them 
 in mind, and make conicience of performing 
 tliem in cafe of reftorarion to capacity, tho' 
 he fhoiild be under no obligation by human 
 laws to do fo. 
 
 II. I proceed to confidcr the reafon which 
 the apoftle gives for the inviolable maintain- 
 ance of truth; Becaiife ive' are members one 
 cf another: wdiicli may be underfrood either 
 as applicable to mankind in common, or to 
 CkriJIians in particular. 
 
 1. This argument is applicable to mankind 
 in general. We are members one of another, 
 as we partake of the fame human nature, and 
 in that refped: are upon a level : We are mem- 
 bers of fociety in common; intitled to the 
 lame rights, claims, and expedations one from 
 another as men; and are mutually helpful and 
 fubfervient, as the members of the body are 
 to each other: and the principal link that 
 holds us together, is mutual confidence, found- 
 ed upon the hope of commion fidelity. 
 
 Now lying makes void and ufelefs^the great 
 inftrument of fociety, the faculty of fpeech or 
 Vv^riting. The power of fpeech was given us 
 by our Creator, and the art of writing fince 
 fotmd out, on purpofe that Vv^e might be able 
 fo to convey our fenfe to others, that they 
 may difcern it, where we pretend to exprefs it, 
 juft as if they were fo far privy to what pafi^es in ' 
 our minds. By thefe means, joined with the 
 
 power 
 
Serm. xiii. Ma?i and Man. 2^^ 
 
 power of reafon, man is a creature fitted for 
 much more agreeable fociety than the inferior 
 creatures are. But as far as the inward fenfe 
 of our minds, when we profefs to give it, is 
 not faithfully conveyed 5 fo far thefe means 
 of union and correfpondence between man 
 and man, mufl neccllarily become the means 
 of difuniting and efi-ranging them one from 
 another. 
 
 Truth hereupon becomes a branch of righ- 
 tcoufnefs, what every man hath a right to 
 claim and expedt from every man ; as it is the 
 proper and natural ufe of that infirumcnt of 
 fociety, which our common Maker has fur- 
 niflied us with for mutual good and fervice. 
 And therefore a rightcctis man hatcth lyings 
 Prov. xiii. 5. 
 
 In fa6t it is what every man would expedl 
 and deiire from another. The moft common 
 lyar, the falfell witneffes, the moll: nerndious co- 
 venant-breaker, would have others fpeak tlie 
 truth to him, and is ready to complain when 
 they do not : and therefore by that obvious 
 rule of equity, of doing as we would be done 
 unto, every man has a right to expect and 
 claim the fame thing from us. 
 
 And unlefs truth be inviolablv obfervcd in 
 every thing, the bonds of human fociety can- 
 not fail to be weakened. If a man allow him- 
 felf to throw off a regard to truth in one in- 
 ftance ; when this is known, it is impofiiblc 
 that another fliould be affured whtrc he 
 will flop 3 and confequently mutual confidence 
 y 3 mufl 
 
294 ^ruth bet'iveen Vol. IL 
 
 mufl be dellroyed. It is a man's profeffion 
 that he efleemstruthy^aW/w itfcify and con- 
 fequently in all cafes, that is the fecurity for 
 his credibility upon his word in any cafe. 
 As long as we cannot charge him with any 
 violation of it, we are obliged to credit him. 
 But when he is convicted of fahliood, and 
 cfpeciaily if he declares that he thinks himfelf 
 not bound to the obfervation of truth in fome 
 ca(es ; as that faith is Jiot to be kept 'with he- 
 rd icks 5 or that he Ihould notfcruple a lie for 
 its own fake, unlefs upon account of fonie 
 farther mifchlef atttending it : then, I fay, a 
 man will juflly be efteemed to difclaim the 
 facrednefs of truth in itfelf j and fo his neigh- 
 bour cannot believe him upon his bare word. 
 It cannot be Vv'ondered at, that a known liar 
 hardly meets with credit, even v/hen he fpeaks 
 truth : and fo the leaft impeachment of a man's 
 veracity iuilly v^/eakens his credit, and others 
 confidence in him. 
 
 Every man mull be feniible, what univerfal 
 mifchief this brings upon the world, and how 
 it deilroys the comfort and benefit of fociety. 
 See a melancholy defcripticn of it in the cor- 
 rupt ftate of Ifraelj Jer. ix. 4, 5, T^ake ye heed 
 every one of his neighbour^ and truft ye not iii 
 any brother-, for every brother ivill utterly 
 fupplant, and every 7ieighhoiir ivill lijalk with 
 fianders. And they "will deceive every one his neigh- 
 bour , and ivill not fpeak the truth ; they have 
 taught their tongue to fpeak lieSj and weary them-, 
 [elves to conimit iniquity. 
 
 The 
 
Serm. xiii. Man and Man, 295 
 
 The fight of abounding falrtiood in the 
 world brought in the ufe of catbs; in hope 
 that by a direft appeal to God, and a folenin 
 imprecation of his vengeance in cafe of per- 
 jury, men who are not restrained within the 
 bounds of truth in common cafes, might be 
 awed into veracity upon important occafions 
 by an immediate appeal to the great God. This 
 practice in the prefent degenerate flate of hu- 
 man nature is plainly countenanced by God 
 in Scripture; and by the general confent of all 
 civilized nations, an oath for confirmation Is an 
 aid of all fir if e^ Heb. vi. 16. as the lad appeal 
 which mAcn can make, and therefore the high- 
 eft tefl of their veracity. And if men can 
 allow themfelves to falhfy not only their word, 
 but their oath, there is nothing by which they 
 can be held, nor any fecurity they can give to 
 fociety, and therefore they muft forfeit all the 
 benefits of it, as fuch who are not capable mem- 
 bers of it. 
 
 But we fhould confider ourfelves as always 
 under the eye of God, as well in what we 
 fay as in what we fwear. If this was the ge- 
 neral temper, there would be no occafion for 
 the folemnity of oaths : and if men Lofe fight 
 of this in common Ufe, fo as contentedly an(i 
 cuftomarily to proftitute truth, even where there 
 is no dired: appeal to God 3 their oath itfelf 
 will hardly be fufficient to produce a full con- 
 fidence in their veracity. 
 
 2. This argument may be particularly appli- 
 cable to Chriftians. We are members one of 
 U 4 am-' 
 
296 I'riith between Vol. II. 
 
 another^ in a more diflinguifliing fenfe, as we 
 belong to the body of Chrift. And this lays 
 additional engagements upon all the vifible 
 members of that body to pit away lying and 
 to Jpeak the truth one to the other. 
 
 In conformity to the common Father to 
 whom we belong ; who is eminently ftiled a 
 God cf truth. Dent xxxii. 4. His words are 
 true^ '2 Sam. vii. 28. Pfah cxix. 160. They 
 are not only agreeable to the true nature of 
 things, but arc fuitcd to convey the divine 
 mind plainly and yvith out difguife tons. His 
 proniifss arc fare and certain, fuch as may 
 hrmiy be relied upon. Falfliood is as impof- 
 lible to him as any other imperfeftion. God 
 is not a man, that he fboidd'lie, Numb, xxiii. 
 19. Y^\^ promife and his oath 2iXt two immu- 
 table things, in which it is impnffihlc for God 
 to lie. And if this is a perfection^ fo effen- 
 tial to the blelled God, in which he fo 
 much glories, and which we have fo much 
 reafon to venerate in him j if we are born of 
 him, we fliall ftudy imitation : Therefore 
 his children are defcribed as children that will 
 not lie, Ifa. Ixiii. 8. Liars, we are told, belong 
 to another father, yohnvm. ^d^. Te are of your 
 father the devil, and the liijls of your father 
 
 ye will do. T^here is no truth in him. 
 
 JVhen he fpcaketh a lie, he fpeakeih of his own ; 
 for he is a- liar, and the father cf it. This cha- 
 racter is' fixed upon him, as he pronounced 
 the iirfl: lie" that we find upon record in the 
 Bible; when he told our firft parents, Tc Jl:all 
 not furely die. Gen. iii. 4.' - ^n 
 
Serm. xiii. MaJi and Man. 297 
 
 In conformity to our Head the Lord Jefus, 
 there fhould be a flricfl obfervation of truth 
 among Chriflians. He came into the world 
 to bear witnefs to it^ John xviii. 37. And he 
 was and is the jalthfid and true nsoitiiejs -, reveal- 
 ing the mind of God with the greateft exadl- 
 nefs, and having ;/(?^z///£' found in his mouth, in 
 any part of his converfation. 
 
 In conformity to the Spirit that animates 
 us, who is eminently defcribed by this attri- 
 bute, the Spirit of truths John xiv, 17. chap, 
 XV. 26. whofe revelations are contained in the 
 Scriptures of truth, Dan, x. 21. where that 
 ivhich is ivritten is upright, even 'words of 
 truth. And therefore thofe who are taught 
 by him, fliould fliew it by the ftrifteft regard 
 to that which is made his noted Character in 
 Scripture. This is therefore particularly de- 
 fcribed to be liis fruit, Eph. v. 9. 'The fruit 
 of the Spirit is in all goodnefs, and right eoifnefs, 
 and truth. Which leads on to obferve, that 
 Chriftians are under flrong engagements to 
 veracity. 
 
 Becaufe of the iftrefs laid upon it in the rule 
 by which all the members of Chrift's body are 
 to be governed, The obfervation of truth is 
 prefcribed there in the ftrongeft and mofl un- 
 limited terms, as has been fliewn. It is re- 
 commended by the clearefl cxpreflions of 
 God's approbation, Frov. xii. 22. Lving lips 
 are an abomination to the Lord; but they that 
 deal truly, are his delight. And eternal death 
 is expiefly denounced as the portion of liars. 
 
 They 
 
298 l!ruth between Vol. IT^ 
 
 They bring up the rear in the catalogue of 
 thofe who fiall have their part in the lake 
 which biirneth with Jire and brimfione^ Rev, 
 xxi. 8. Whofoever maketh a lie, fiall in no 
 wife enter into the heavenly yeriifalem, ver. 27, 
 And the fame is faid of whofoever loveth a?id 
 maketh a liey chap. xxii. 15. 
 
 INFERENCES, 
 
 1. This is one remarkable evidence, how 
 much Chriftianity is calculated for the benefit 
 of mankind and the good of fociety at prefent, 
 as well as for our everlafting welfare ; in that 
 it fo firidily jnjoins and inforces the exadteil 
 regard to truth. No man can be inienfible 
 that this would contribute greatly to the hap- 
 pinefs and comfort of life, if every man con- 
 verfed with another without deceit and guile, 
 fo that there was no occafion for jnft jealoulies 
 and fufpicions. The chriftian religion written 
 in the heart will form a man to this, 
 
 2. We may fee from hence, upon how 
 good reafon the chrifiian religion ftriv^iy for- 
 bids common fwearing. So our Saviour him- 
 felf does, Matth, v. 34, 37. I fay unto you, 
 fwear not at all. — hut let your communica- 
 tion be yea^ yea ; nay^ nay : for whatfotver u 
 more than thef\ cometh of evil. The lame pre- 
 cept for fubftance is repeated by the apoille 
 fames ^ chap. v. 12. 
 
 Not that we are to underfland either Chiifl; 
 or the apoiile as intendiiig to vcprefent an 
 
 oath 
 
Serm. xliu Man and Man, 299 
 
 oath to be unlawful in all cafes. However ab- 
 folute the expreflions may fcem, /wear not at 
 all, we cannot fuppofe them to forbid us to 
 bear folemn teftimony, or to give folemn affu- 
 rances of fidelity upon oath, v/hen called to 
 either by lawful authority ; fince thefe were 
 with God's countenance, and by his appoint- 
 ment ufed in the church of God from the 
 firfl ages of the world j and the apoftle, after 
 the precept of our Saviour, countenances the 
 ufe of an cath for coi^jirmation and to end 
 Jirife, Keb. vi. 16. Nor are all appeals to God 
 performed with ferioufnefs and upon impor- 
 tant occafions, even without the call of the 
 magiftrate, to be fuppofed unlawful to a 
 Chriftian. We have many inftances of fu^h 
 appeals or oaths made by the apoftle Paul in 
 his infpired writings * j who certainly knew, 
 and would not tranfgrefs the mind of Chrift 
 in this matter. 
 
 The meaning then of thefe pailages is to for- 
 bid all fwearing in ordinary difcourfe and con- 
 verfation ; that we iliould latisfy ourfelves 
 with a bare affirmation or denial of a thing, 
 and not be ready at every turn to appeal to God 
 for the truth of what we fay, unlcfs we are 
 lawfully called to it : Nor ufe any of thofe 
 methods of affeveration which may be efceem- 
 ed petty oaths, as, by heaven, or the like ; fe- 
 veral of which both our Saviour and the apo- 
 ftie particularly mention 5 pointing to the prac- 
 
 * See 2 Cor. 5. 23. cliap. xi. 31. Gal. i. 20. Rum. i. 9. 
 
 1 tice 
 
300 l^ruth between Vol. II. 
 
 tice of many of the Jeivs^ who thought it 
 lawful to fwear by other things, as long as they 
 ufed not the name of God. Inllead of this, we 
 are directed to go no farther in common con- 
 verfe than bare aflerting or difowning a thing. 
 
 And the reafon is obvious ; Chriflianity 
 m.oft llriftly enjoins veracity upon all Chrift's 
 followers ; that they fliould have fuch an exadt 
 regard to truth in all they fay, that they may 
 deferve to be believed upon their word. He 
 who does not fo behave as to deferv^e credit 
 vipon this foundation in common affairs, can 
 hardly be more regarded upon the light and 
 neelieent ufe of an oath, which is the beft that 
 .can be faid of common fwearing : And at the 
 fame time he depreciates the folemnity of an 
 oath in extraordinary cafes, by taking the namx 
 of God in vain, fo as to give ground to fear 
 that he trifles with it then, as well as in com- 
 mon converfe. 
 
 3 . All that name the name of Chrift, are 
 concerned to fee that they comply with the 
 exhortation in the text. Ifo.ny man Jeemeth to 
 be 7'eligiouSy and hridleth not his tongue^ par- 
 ticularly from lying, furely that mans rcUgicn 
 is vain. And therefore we lliould ufe the moll 
 effedual means to fecure our veracity. 
 
 We fliould maintain a ccnftant fenfe of the 
 great evil of fallhood, and of the excellence 
 of truth : as the one is contrary to the God of 
 truth, and the other his image ; the one de- 
 flrudive of fociety, and the other the great- 
 efl' ftrength and fecuritv to it. 
 
 We 
 

 Serm. xiil. Man and Mem 4 301 
 
 We fliould be upon our guard againft every- 
 thing that may be a temptation to fahliood. 
 Guilt needs a lie to excufc it. Covctoufnefs 
 may prompt to falfliood for gratifying it ; but a 
 woe is entail'd upon all fuch gains, Frov. xxi. 6. 
 The getting of treajiires by a lying tongue^ is a 
 Inanity tojjed to and jro of them that fecJz 
 death. Malice and ill-will fometimes lead to 
 falfe charges to fupport them, when the repu- 
 tation of an adverlai'y cannot be funk by true 
 accufitions. And rafli fpeaking often betrays 
 into flillliood at unawares. All thefe there- 
 fore inould carefully be guarded againft by 
 every lover of truth. 
 
 Vv'e ought to take heed of any appearance cf 
 evil in this cafe : To keep at a remote di- 
 fhmce from any thing that borders upon 
 falfliood. This is the furefl way to avoid 
 any vice. 
 
 And, as in the pradlice of every other duty, 
 and the avoidance of every other fin, fo here, 
 we iliould join prayer to God with our own 
 care and endeavours, in fuch language as that 
 of the PJalmi/l, Pfal. cxix. 29. Remove far 
 from me the way of lyings and grant me thy 
 law gracioiify, 
 
 4. Chriftians fhould do all they can to pro^ 
 mote truth among others : Both for the honour 
 of God, and the fpiritual and eternal good of 
 their neighbours, and the general intcrefl of 
 fociety. 
 
 Such as have the care of youth, fhould with 
 the utmofl and the moil early care impreisupon 
 
 their 
 
^62 'Truth recomrnejided. Vol. IL 
 
 their minds their indifpenfible obligations to 
 maintain truth inviolate : They fhould let them 
 know by their condu6t, that a lie is to be rec- 
 koned a greater fault than moft of thofe which 
 they may intend to excufe by it ; at leaft that 
 any crime is no more eafily to be pafled over by 
 itfelf, than as aggravated by a covering of 
 faliliood. 
 
 Falfhood fhould upon all occafions be dif- 
 countenanced. A Chriftian fhould refolve 
 with the Pfalmiji^ that he that telleth lieSj 
 jlmll 7iot dwell in his fight, Ffal. ci. 7. He 
 fhould frown upon the backbiter, and not ginje 
 heed to falfe lips. He fhould countenance 
 plain-dealing in all 5 and both exprefs a jufl- 
 abhorrence of flattery, and a real liking of 
 franknefs and opennefs, tho' it fhould be fhewn 
 in truths that bear hard upon himfelf. 
 
 SER^ 
 
( 3^3 ) 
 
 SERMON XIV. 
 
 Charitable Judging, in oppofi- 
 tion to Cenforioufnefs. 
 
 Matth. vii. I. 
 
 Judge noty that ye be not judged, 
 
 AMONG the many Important rules de- 
 livered hy our Saviour in his com- 
 prehenfive fcrmon on the mount, there are 
 not many more needful in every age of the 
 world than this. It was peculiarly fuitable to 
 the Jews^ who were eminently cenforious of 
 all who were not of their nation and religion. 
 And the fame fpirit of bigotry clofely adhered 
 to thofe of them v/ho embraced chriilianity, af- 
 ter Chrift had fet up his church and kingdom, 
 in relation to the Gentile converts ; fo that there 
 was occafion frequently to repeat to them fuch 
 an admonition as tliat in tlie text, which we find 
 done infeveral of the apoflolical epifliles. And, 
 God knows, the fame evil temper abounds in 
 
 every 
 
304 Ckarifabk judging Vol. II; 
 
 every age of the chrilliaii church , io that the 
 like, caution is never unfeafonable. 
 
 In the profecution of the fubjecl, I would 
 I. Explain v.'liat is here forbidden. And, II. 
 The motive by v/hich the prohibition is in- 
 forced; 
 
 I. It is needful to explain this prohibition of 
 our Lord and Majfter ; ii^ what fenfe we are 
 to underlland him Vv^hen he faysj judge not. 
 
 The words in themfclves are very general 5 
 but the fenfe of them may eafily be under- 
 ilood, if we look into the context, and com- 
 pare them with other Scriptures. 
 
 Nothing is plainer, tlian that Chriil: intends 
 not abfolutely to forbid any to ufe their own 
 judgments. 'Judging is a natural faculty, which 
 God hath given us all as rational creatures^ 
 and wliich he expeds us to ufe in the befl 
 manner we can, according to every natural 
 and acquired advantage for it, each of us for 
 iiimfelf, to condud: us in the affairs of this 
 world and in our way to a better. We ad no 
 faither as reafonable creatures, either in civil 
 concerns, or in thofe of religion, then we ad 
 upon our own judgment?. 
 
 But it \s judging of other people, which is the 
 fubjed of the text ; paffing a judgment con^ 
 cerning tlieir words, or adions, or intentions* 
 The third, fourth, and fifth verfes of this chap- 
 ter plainly fliew, that it is our brother^ that is, 
 any other man, who is concerned in the judg- 
 ing fpoken of. 
 
 And 
 
Scrm. xiv. Charitable judging. 305 
 
 And though the word itfelf dotli not Hmit 
 the fcnfe, either to judging ur// of ill of hi?/!-, yet 
 the ufc of it in the New Tcflamcnt confines 
 tiie meaning to judging ill, or ccnfuring liimo 
 
 And yet even all Jiicb judgiiig of our neigh- 
 bour is not defigned to be forbidden. 
 
 The cenfure of the magiflrate upon crimi- 
 nals that difturb the pubHck peace, and his 
 punifliing of them y/hen found guilty, is fo 
 far from being difcountenanced, that it is ab- 
 folutely necelTary to the good of civil fociety. 
 Magiftrates are inftituted by God to be a terror 
 to e'vil doers : And they are juftly vvorthy of 
 blame, v/hen they bear the Jhvord in "jain, bv 
 not executing judgjnent upon notorious of- 
 fenders J which by the precept of God in Scrip- 
 ture, and by the claim oi the fociety in which 
 they are, is their proper province, 
 
 Minifters and chriflian focieties are not dc- 
 barred from cenfuring thofe in the way of cen- 
 fure which Chrifl has appointed them, who are 
 of their own body, or who offer themfclves to 
 be members of it, by denying them chriillan 
 communion with them, if they notorioufly 
 break the laws of Chrift . This fort of judg- 
 ing is made a duty by the Gofpel rule, not to 
 keep company, in chriflian fociety, ^idtb any 
 man that is called a brother, if he be a forni- 
 cator, or covetous, or an idolater^ or a railer^ 
 or a drunkard, or an extcrticnsr, i Cor, v. i i . 
 This is called judging them that ere ^within, 
 I'er. 12. judging them according to the rule ot 
 Chrifl to be unfit for chriuiari communioii. 
 
 X it 
 
3o6 Charitable jiidghig. Vol. IL 
 
 It is not unlawful for private perfons to en- - 
 tevtain a fear, that evils may poffibly be com- 
 mitted by thofe in wliom they have a concern, 
 by means of the temptations which are known 
 to attend their circumilances ^ that is, fuch a 
 fear as may awaken prayer and endeavours 
 for their good. It may he, fays yob of his fons, 
 when they had been feafting together, they 
 have Jhmed-y and therefore he cjf'ered burnt- 
 offerings according to the number of them ail; 
 Job. i. 5. And the apofrles exprefs their fears of 
 the Chrifiians to whom tliey wrote, and gave 
 them the moil awful cautions accordingly, 
 when at the fame time they expreifed a chari- 
 table hope of better things. I fear, fays St. 
 Paul to the Corinthians^ 2 Epifc. xi. 3. lejl 
 by any means^ as the jerpent beguiled Eve 
 through his Jubtilty, fo ycur minds fioidd be 
 corrupted from the fimt'licity that is in Chrijl. 
 So he warns the Hebrevjs of the dreadful dan- 
 ger of apoflacy, and of the fad effedis to be 
 exped:ed from unfruitfulnefs under the advan- 
 tages of the Gofpel; and yet tells them, that 
 he was perfuaded better things of them, and 
 things that accompany falvation, though he 
 thus fpcke; Heb. vi. 4 — 9. Fear and concern 
 for others, that arifes from a fenfe of their 
 danger, is the fruit of true charity, confiftent 
 with a good opinion, and very different from 
 a6lual cenfures without a good foundation. 
 
 We fliall not be chargeable with cenfori- 
 oufnefs for judging any thing erroneous in the 
 profefTed fentiments of other's, or amifs in their 
 
 practice. 
 
Senn. xiv. Charitable judging. -^of 
 
 praiftice, which really appears fo to us. If we 
 believe ourfelvcs in the right, we cannot but 
 judge thofc who difi'er from us in the wrong: 
 There is no uncharitabienefs in this • nor m 
 endeavouring by fair reafoning to convince 
 them of what we judge their midakej or by 
 fair reproof and advice to ufe our bell endea- 
 vours that fin may not lie upon than. 
 
 And to go a flep farther, we arc not for- 
 bid to judge thofe to be ill men, who give 
 Hagraiit proofs of it by a courfe of evil actions, 
 and whofe Jins go beforehand to jiidgmejit. 
 
 But the judging which we fliould avoidj 
 may, I think, be reduced to the four follow- 
 ing heads ; pragmatical^ rafi.^ partial^ and un^ 
 t bar it able judging. 
 
 z. Pragr?iatical judging is carefully to be 
 avoided. We Ihouid not ofiicioufiy pafi our 
 condemning fentence upon any perfons or 
 things without jufl: warrant or authority. 
 
 Thus to cenfure things out of our p>ro-vi?ice 
 where we have no concern or call to pafs 
 any judgment at all, is a buiy intermeddling. 
 Many things may be proper for the cognizance 
 and animadveriion oi the magiiirate, with 
 which private members of the community have 
 nothing to do. Chriil by his own example has 
 taught us to confider, v/hether a thing be widi- 
 in our province, before v^^e meddle with it. 
 When a perfon faid to him, Majler, fpeakto'niy 
 brother that he divide the i/ihtrifhice wirh ir,e j 
 Jcfus anfwered, Man^ '■jcho made me a judge or 
 a divider over '^ovJ Luke xii. i:;, i.i. " It is 
 X 2 " none 
 
/ 
 
 308 Charitable judging. Vol. IT. 
 
 " none of my province, whofe kingdom is not 
 *' of this world, to determine difputcs about 
 *' civil rights between you and your brother^ 
 " but it belongs to the magiflrate, and there- 
 *^* fore I will have nothing to do witjji it, " Thus 
 the apoftle, i Cor. v. 12. TVhat hfoe I to do, 
 fays he, to judge them that are 'withciLt? It 
 was his province fo far to judge them who 
 were ivithin the pale of the chiiilian cliurch, 
 as to declare the mind of Chrifl for denying 
 them chrifdan communion who are notorioully 
 fcandalous, and accordingly he direds the Co- 
 rinthian church to take care that this fhould 
 be done. But for tliofe who v/ere "without^ 
 and pretended not to chriflian communion, the 
 chriftian church had nothing to do with them. 
 Another inftance of pragmatical cenfure, is 
 when men take upon them to judge of things 
 above their reach , either from the defed:ive- 
 nefs of their own capacity and furniture com.- 
 pared vvith others, or from the obfcurity and 
 unfearchablenefs of the matter upon which 
 they pretend to pafs a judgment. Men dif- 
 cover only their ov/n ignorance and ill-nature, 
 when they go beyond their depth in cenfure. 
 As if, fuppofe, people of v/eak capacities, and 
 who have had a very contrad:ed education and 
 acquaintance, fliould at every turn be arraign- 
 ing the condud: of their rulers, while in truth 
 they are by no means capable judges : If they 
 knew the fprings of adtion, or the many dif- 
 ficulties under which an adminiflration may la- 
 bour, it may be they might difcern either wif- 
 
 dom 
 
Serm. xiv Charitable judging. 309 
 
 dom or unavoidable ncceffity in the fteps tliey 
 biame. The ilime ir.ay be faid of m;iny other 
 reflexions and cenfaies upon men ar.d things, 
 wherein very often the moil clamorous fault- 
 finders [peak roll of things which they nndcr- 
 jland not, and they betray their folly to wifer 
 and more competent judges. TJiere are other 
 thino-s in which no man can pafs a certain 
 judgment concerning another; fuch are the 
 fecrets of the heart, the thoughts and inten- 
 tions : And yet ho'.v ready are the people to 
 judge of thefe in the moll cenforiouL manner, 
 as if they had a window into their neighbour's 
 hearts, tho' we mufl: all acknowledge that the 
 heart of man is unfearchable ? 
 
 A farther inftance efpecially worthy of our 
 notice upon this head is, when men take upon 
 them to cenfure others nvithout the aiuhorify 
 of their rule. He would be an ill judge, who 
 judges not according to law, but condemns 
 men for things merely becaufe he does not 
 like them, though the law leaves them indiffe- 
 rent ; or palTes a heavier cenfure upon them 
 than the law does. It would be equally unjufl: 
 in us, and going out of our way, if we cen- 
 fure any as guilty of a crime, becaufe they 
 happen not to think and adl as we do, while v/e 
 have no warrant from the word of God to pro- 
 nounce it a crime. We muft not make lins 
 and duties, v/hich God has never made l.o : 
 we ought not to do fo to ourfelves, by indulg- 
 ing unreafonable fcruples; much lefs fhoiild 
 we pretend to do it for other people. We 
 X 3 mull: 
 
3 lo Charitahle judging. Vol. IL 
 
 mufl no more add to our rule, than diminifli 
 from it. A thing may appear doubtful to us, 
 and then it will be proper that we fliould for- 
 bear it 5 but v/e muft not pretend to condemn 
 otiiers for any fuch liberties v/hich \ye cannot 
 prove that God has made unlawful, much lefs 
 ior not conforming to us in things which we 
 conf^^fs that God Lath left indifferent. The 
 apoftics had frequent occafion in tlie beginning 
 Or chriuianity, to caution the converted yew's 
 againil cenfuring the Gentile converts without 
 warrant from the chrifllan rule. The 'Jewifh, 
 converts v/ould have had the Gentiles toob- 
 fcrve the ceremonial law along with the chri- 
 ftian inflicution. The apoftles ihev/cd, that 
 .Chriil had fapei-feded this lavv% as indeed the 
 Gentiles Vvcre never obliged to obferve it. 
 Thererore fays St. Faul^ Rom. xiv. 3. Let 
 T^ot him which eateth not the meats forbidden 
 by the law of Mofes^ J^^^g^ ^^^^'^ ^^'-^^^ eateth 
 them, as profane on that account, or not ac- 
 pepted of God 5 for God hath received hiin. 
 And, ver. 13. Let us not therejore judge one 
 another any more. To the fame purpofe, CoL 
 ji. 16, 17. Let no man judge you in ?neat or in 
 drink ^ or ivi rcfpeB of anhcliday^ or cf the new 
 \noon^ or of the fabhath-days -^ which were a 
 fadcw of good things to come. -This prohi- 
 bition is founded upon the declaration in ver, 
 34. that Chrift had blotted out the hand-writing 
 of thefe ordinances, and taken them away^ 
 nailing them to his crcfs ; therefore let no man 
 judge another for not obferving them. The 
 •' • apoille 
 
Serm. xlv. Charitable judging. 3 1 1 
 
 apoftle Javm very emphatically reprefents the 
 i^reat evil of fuch ccnfures, Jmn. iv. 11, 12. 
 ^Speak not evil om of another^ brethren. Be 
 that fpeaketh evil of his brother, ■ and judgctb 
 his brother, that is, as v/e muil plainly under- 
 fland him, for fuch things as the law of Chrilt 
 allows ; (he feems to have tlie fame cafe in 
 view, as Paul had in the places mentioned :) 
 He that condemns his brother for fuch things, 
 fpeaketh evil of the law, a?id judgeib the law -, 
 he cenfurcs the law as imperfcdl:, for not having 
 forbidden fuch things. But if thou jiidgefi the 
 law, thou art not a doer of the law, but a 
 jtid^e. Thou adlcfl; not as one under law to 
 'Chnfl, but who fetteft iip for a cenfor of this 
 law. Now there is one lawgiver, that is, 
 Clirift, who is able to fave and to defiroy, and 
 fo to confirm his laws with proper . fan clions: 
 Who art thou then that judgejl another '^ This 
 pafTage plainly reprefents the pragmaticalnefs 
 and arrogance of cenfuring men for any thing, 
 where we have not the law of Chrift going be- 
 fore us : For Chrift, and not we, or any other 
 man or men in the world, is the fole law- 
 giver in matters of religion : But to ccnfure men 
 for any thing which he hath not thought fit to 
 condemn, or beyond the cenfure he haih pall^id 
 upon it, is to ufurp his place of a law-giver, and 
 to arragin his law as imperfed and infuffieient. 
 2. Blind and rafi judging is alfo to b: 
 guarded againil. We fnould be very careful, 
 that we condemn not men in the dark, or pre- 
 cipitately, before we have clear and reafonable 
 X 4 evidence 
 
3 12 Charitable jKJgtng. Vol.11, 
 
 evidence oi fads and their circumftances. We 
 muft not prefume to raife fufpicions into accu- 
 fations, or to judge hardly of men merely up- 
 on hearfay and common fame, or to take up a 
 report againji our neighbour, A judgment 
 ought not to be formed to mens diradvanta2:e, 
 without knowing what they have to fay in 
 their own defence. He that anfwereth^ or 
 deter mineth a matter before he hcareth it, all 
 that is neceifary to give light into it, // is folly 
 end jharde unto him, Prov. xviii. 13. The 
 law of Mcfes required, that a man fliould be 
 heard in his own vindication, ^vJm, vii. 51. 
 J^o'h car law judge a?iy man before it hear 
 him, and know what he doth "^ So Fcjliis 
 mentions' it in commendation of the Ro?nan 
 law, Ad'is XX". 16. It is not the manner cf 
 the Romans to deliver any man to die, before 
 that he which is accufed have the acczfcrs 
 face to face, and have licence to anfwer for 
 himflf concerning the crime laid againfl htm. 
 And it is the law of Chrjfi, 720t to receive an 
 accvfation againft an elder 5 the reafon of the 
 thing will fuo;gcft the fame as to others, that 
 an accufation fhould not be regarded againft 
 any under two or three wiinefjes, i Tim. v. 
 1 9. Certainly juflice requires, that fuch pre- 
 cautions fhould be taken before private refiec- 
 tions as well as publick cenfures. Wherever 
 ■^c take upon us to be judges and cenfors, vve 
 £hou.ld reckon curfelves obliged to obtain 
 ^ood affu ranee of truth of fads; or clfe 
 'jA^e fliould be wholly filent, and let the matter 
 
 alone, 
 
Serm. xiv. Charitable judging. 3 1 3 
 
 alone, as none of our bufinefs. Wliat a vaft 
 number of cenfures would be ftifled in the 
 birth, if fuch meafures were confcientioufly 
 obferved ? 
 
 Another thing deferves confideration upon 
 this head. We ihall be guilty of rafh judging, 
 if we condemn men without being apprifed 
 of the particular circumflances that led them 
 to the actions in qucftion. The fame thing 
 may be lawful and even commendable in fome 
 circumftanccs, which in others would be wor- 
 thy of blame j or at Icail: may deferve a mild- 
 er cenfure, if it cannot be wholly vindicated : 
 and we (hall judge very rallily, if we make not 
 allowances for the fpecial differences of peo- 
 ples cafes, in judging of their adions. The 
 Pharifees cenfured Chiiil's difclples for pluck- 
 ing the ears of corn on the fabbath-day, Ivhtf, 
 xii. as if it was a criminal violation of that fa- 
 cred reft j not ccnfidering their hunger, and 
 that fuch a fli2;ht refrefliment fitted them for 
 the fervice of the day, inftead of breaking in up- 
 on it, and that God ivill have ?nercy xithcv than 
 facrijice^ as our Saviour argues. I'he circum- 
 llances of men in innumerable inftances quite 
 alter the m^oral nature of adlons, and in 
 others make a vafl difference in degrees of guilt ; 
 and he is an unjuft and liafty judge, who cen- 
 fures at random, without taking thefe things 
 into confideration, 
 
 3. Partial judging is alfo forbidden. When 
 either tlie judgment v/e form proceeds from 
 pique, or diilike of the perfon, rather than ab- 
 horrence 
 
314 Charitable Judging, Vol. II, 
 
 horrence of evil; or when it .is not equally 
 extended to all who are equally concerned. 
 
 If we fhould cenfure others for a thing, 
 y/ith which we are equally chargeable our- 
 felves 'j though it be really faulty, yet the cen- 
 fure would come very ill from us. It is into- 
 lerable to reproach another with drunkennefs, 
 or cheating, or idlenefs, or covetoufnefs, if 
 at the fame time you are guilty of the fame 
 crimes, Rom. ii. i. Tbcu art inexcufable^ O 
 man, ivhofoever thou art that judgeji ; for 
 ivherein thou judgeji another, thou condemncjl 
 thy f elf : for thou that, Judgeji, dojl the fame 
 thing. Can you forbear bluiliing, while you 
 reprove or reproach them upon fuch an ac- 
 count ? And this indeed greatly aggravates any 
 fcandais given by magiftrates or minifters, by 
 parents or heads of families, or by any whofc 
 province or profeflion it peculiarly is to bear 
 teHimony againfl the fuis of others. Upon 
 this account the apoftle expoftulates v/ith the 
 fevjs, who valued themfelves upon knowing 
 much more than the Gentiles, and v/erc ready 
 to pafs fevere cenfures on them, Rom. ii. 21, 
 &c. ^hou which te ache ft another, teachfl then 
 not thyfelf? ^hou which preachejl a man fould 
 not jieal, doji thou Jleal'^ 
 
 If we cenfure fmaller faults in others with 
 more rigour than we do greater of our ovvn, 
 though they fhould not be jufl of the fame 
 kind, it is very unjuil: and unequal. If we are 
 quick at obferving, according to our Saviour's 
 uUufion, a mote in our brother's eye, but are 
 3 infen- 
 
Serm. xiv. Charitable judging, 3 r 5 
 
 infenfible of a beam in our own: to fuch 
 Chrifi addreffcs in this context, vcr. 5. Thou 
 hvpocrite, jirft caft out the beam out of thine 
 oivn eye, and then fhalt thou fee clearly to caft 
 out the mote out of thy brothers eye. It is odi- 
 ous both to God and man, to animadvert rigor- 
 oufly upon the blemifhes of others, when our 
 own character is fulUed with blacker flains. 
 
 If we cenfure that ftrongiy in an adverfary, 
 which palTes for httle or nothing in a friend i 
 if that (hall be reprefentcd as a heinous crime 
 in a man v/e do not hke, who follows not with 
 us, or is not of our party, which can be eaiity 
 overlooked in a favourite or a man attached to 
 us : this is judging v/ith refpe6t of perfons, 
 which is a very bad character of a judge. 
 
 4. Uncharitable judging is alfo to be guarded 
 againft : all fuch cenfures as are not agreeable 
 to the rules that candor and charity v/ould pre- 
 fcribc. 
 
 If we give way to fufpicions and jealoufies 
 of people at random, without any proper foun- 
 dations to fupport them. Thefe are the evil 
 furmifngs fpoken of in i Tim. vi. 4. Where- 
 as charity thinketh no e^ciU till obliged by evi- 
 dence, I Cor. xiii. 5. 
 
 When we put the worft conflrudions upon 
 adions, while they will admit of better. The 
 people of Ifrael were too hafty in this matter 
 with reference to their brethren of the two 
 tribes and an half, who when they were fettled 
 on one fide of for dan, built an altar there 
 for a good and lawful end. The other tribes 
 
 imme- 
 
316 Charitable judging. Vol. II, 
 
 immediately upon the news of It conclude, 
 but too uncharitably, that they had built this 
 altar to turn away from following the Lord ; 
 whereas they foon found, that no fuch thing 
 was intended. The flory is in Jopua xxii. 
 There was fome zeal for the true religion in 
 thefe refenting tribes, but they put too rigo- 
 rous and invidious a conftrucStion upon an 
 innocent adtion of their brethren j and it was 
 like lo have had ill effeds, for they refolvcd at 
 £rfl/o^o lip to war againji them^ ver. 12. But 
 their heat fubfided, and they had fo much pru- 
 dence, before they executed their refolutlon, 
 as to fend a deputation to know the truth of 
 the cafe; who foon found that they had puL 
 much too hard an interpretation upon the con- 
 duct of their brethren. 
 
 If we take upon us to judge of mens 
 thoughts and intentions, while we can find 
 nothing to reproach in their adions. As fuch 
 cenfures are pragmatical, fo they are highly 
 uncharitable. We fhould hope their ends and 
 principles are good, when their adions are re- 
 gular. To infniuate the contrary, is indeed a 
 dired: imitation of the devil, who is the mod 
 flaming inftance upon record of fuch vile un- 
 charitablenefs, in the cafe of ^cb. God had 
 blefled Job with a courfe of great profperity ; 
 Satan therefore would infniuafe his religion to 
 be intirely mercenary , 'job i. 9. Dolb Job 
 fer've God for nought "<• It v/as indeed a pofiible 
 fuppofition for ail that men could know, that 
 'Job might not be finccre 3 but it was a vile 
 
 fug- 
 
Serm. xiv. Charitable judging. ^17 
 
 fviggcflion to infmuate that this was fad, when 
 all external appearances were otherwife. So bad 
 a precedent fliould effedually fet every honcft 
 man againil: the imitation of it. 
 
 When we venture to judge of mens ftatc 
 and condition in reference to divine acceptance, 
 upon grounds which are not decifive by the 
 exprefs rules of the Gofpel ; either on account 
 of miftaken opinions in religion, orfome faults 
 in pracTrice. We know not how far thefe may 
 coniifl with finccrity in other people ; nor what 
 allowances the great Judge of all may fee fit to 
 make in particular circumflai^ces, whieh are 
 obvious to his notice, though they efcape ours; 
 nor is it any part of our bufmefs to enter into 
 this matter. 
 
 If we cenfure men in the lump, as if there 
 was nothing valuable in them j over-lookino- 
 many commendable excellencies, becaufe of 
 fome real or fuppofed faults in them 3 this is 
 not charitable. How often is it k(in, that 
 a man once highly careffed and commended, 
 fliall prefently be run down and difgraced 
 by the fame perfons, if he happen to differ 
 from them in fome favoured notion, or even 
 in a point of condud ? All his merits and 
 amiable qualities are forgotten, and all mufc 
 be done to blacken him. Thi* is vile uncha- 
 ritablenefs. 
 
 When we impute to others opinions and con- 
 fequences that they difown. it is very lawful 
 and charitable to endeavour to fliew men v/hom 
 we think mifiaken, that fuch and fuch confe- 
 
 quences 
 
3i8 Charitable judging. Vol.11. 
 
 auences follow from their avowed ooinions % 
 this is one proper means to convince them of 
 their error. Bat it is uncharitable and inju- 
 rious to charge them with actually holding thofe 
 very confequences, v/hen they utterly difovv^n 
 them, and profefs that they fee not their con- 
 nection with their principles. 
 
 To interpret calamities that befal people, 
 as fpecial judgments of God for fomething 
 we diflike in them, v/ithout very. clear and 
 full evidence to fupportfuch a perfuafion, can 
 h^ no means efcape the imputation of uncha- 
 ritablenefs. Alas 1 thefe conftrudions are much 
 more frequently the language of pafiion, 
 and prejudice, and private refentment, than 
 of reafon or true rehgion. The judgments 
 of God are a great deep 3 and it is very feldom 
 that we can fafely pronounce, that God in- 
 tended to bear teilimony againfl this or that 
 tin of others, in the afflictions that come up- 
 on them in the courfe of his providencCo 
 But angry men ferve their purpofes by fuch 
 bold reflexions, infiaming others againfl peo- 
 ple whom they diflike by this uncharitable 
 luppofition, that they are declared to be hated 
 of God, and that he interefts himfelf in their 
 quarrels. Chrift cautions his hearcrS againfl 
 forming fuch dangerous concluiidns from the 
 calamities of others, directing them not 
 to think men upon that account greater 
 finners than their neighbours, hiike xii. i, 
 
 2. 3. 4- 
 
8erm. xiv. Chaj-if able judging. 319 
 
 If we are unready to admit fair tokens of 
 repentance even for real faults, this is uncha- 
 ritable. It is a temper too frequent, if people 
 have done ill things, prefently to judge them 
 incurable ; if they are feduced into that which 
 we think a dangerous error, to give them 
 over. Whereas at the worfl:, charity hopeth 
 all things, i Cor. xiii. 7. that if any are other- 
 wife minded from what we efteem important 
 truth^, if they give us ground in charity to 
 believe their integrity, God pall reveal even 
 this unto them, Phil. iii. 15. And if men own 
 their faults and miilakes, while uncharitable 
 jealoufy, may fiirmife many objections in 
 the way of crediting them, charity will not 
 enter into fecret things that belong to God 5 
 but gladly reftore a man that is overtaken with 
 a faidt in the fpirit of ?neeknefs. 
 
 To publifli the real faults of others with- 
 out a juft occaiion, is carrying our judgment 
 beyond the bounds of charity. If we can 
 hope to reclaim them by private admonition, 
 we Ihould not chule to proceed farther to 
 their difadvantage. To bring them upon the 
 publick ftage, and expofe them to the eenfure 
 of others, where the welfare of our neigh- 
 bour or publick juftice do not require it, ferves 
 no good ends.. That which we render, chari- 
 ty Z'tvi:;Tt'/6 all things, i Cor. xiii. 7. 'kcL-.tcl q-lyu 
 would be more properly rendered, concealeth 
 all things: Which falls in with St. Peters 
 obfervation, that charity cover elb a midtitude 
 of fns, r Pet. iv. 8. 
 
 And 
 
32a Char if able judging. Vol, II; 
 
 And to add one inftance more; v/hen 
 Innocent people are involved in a cenfure, 
 with the guilty, this is a notorious breach of 
 charity. A whole party fliall fuffer reproach 
 for the crime of a fingle man, who happened 
 to bear the lame name of religious distinc- 
 tion with them : or a whole profeffion fliall 
 be infulted for the knavery or unjuftifiable 
 pradiices of fome particular men belonging to 
 it. This method of judging would leave no 
 bounds to cenforioufnefs. Every man's faults ' 
 {hould be laid at his own door, and be no far- 
 ther imputed to any other, than as their a- 
 vowed principles directly juflify them, or they 
 can be proved to be adual confederates in the 
 pra(^ice. 
 
 IT. I proceed to coniider the motive by 
 which this prohibition is enforced : 'Judge nof, 
 that ye be not judged. Which is ftrengthened 
 by an exprefs declaration in ^'£'r. 2. For ^i^ith 
 'what judgjnent ye judge ^ ye fiall be judged ^ 
 a?id with what mccjure ye mete, it JJ:all be mea- 
 jured to you again. This may be applied to 
 retaliation either from men or from God. 
 
 1 . We lliould not be cenforious of others, 
 as ever v/e would not be ferved by ???en in the 
 fame kind. They may be faulty indeed in 
 making fuch returns; but it can hardly be ex- 
 ped:ed, that when other men fee that we make 
 free with their charadlers, they will not make 
 free with ours : they will even think them- 
 felves obliged in their own defence to fcan our 
 
 adicns 
 
Serm. xlv. Charitable judging, 321 
 
 adions more narrowly than they would other- 
 wife do ; and very probably in their turn be 
 as rafn and uncharitable upon u?, as we have 
 been upon them. Divine providence wifely 
 and juftly fo permits it, that men who fiili for 
 fcandal, are very often met with in their own 
 way; and it feems to give a general fatisfac- 
 tion, when they arc effe6lually expofed. 
 
 2. We fliould avoid confcioufnefs, as 
 ever we would efcape the judgment of God: 
 For, 
 
 (i.) Without repentance we may expe6t 
 that he will feverely animadvert upon this Jin 
 in particular. Which upon many accounts 
 may be efteemed a very great and heinous 
 fin. It is a diredt invafion of God's province : 
 either anticipating the work of the great day ; 
 on which account the apoftle exhorts the Cc- 
 rinthians, 1 Epift. iv. 5. Judge Jiothifig before 
 the time, until the Lord come, who both will 
 bring to light the hidden things of darknefs^ 
 and will make manijeft the counfels of the 
 hearts: Pretend not to judge of things out 
 of the cognizance of men now, and that are 
 defigned to be fo till the great day ; as the 
 fecrets of the heart; otherwife you will ufurp 
 God's place. Or it is judging men for things, 
 wherein they are not at all accountable to us, 
 hut to God only; judging his fervants in 
 things v/hich concern none but their mafter 
 and themfelves : As in matters w^hich he hath 
 left indifferent, or which neither the good of 
 fodelv, nor the appointment of God require 
 
 Y . to 
 
322 Charitable judgmg, VoL IL 
 
 to be called before any human tribunal. Who 
 art thou that judgejl another'^ fervant ? to 
 his own majier he Jiandeth or falleih, Rom. 
 xiv. 4. JVhy dojl thou judge or Jet at nought 
 thy brother? for ijce jl:all all Jl and before the 
 jiidg7nentfeat of Chrift^ ver. 10. And en:ery 
 one of us JJ: all give an account of hi mf elf to God^ 
 ver. 12. In fuch matters, as the apoftle i;^ 
 there fpeaking of, every man is to give ac- 
 count of himfeif to God, but men have no 
 right to call one another to account : there- 
 fore to judge another in thofe things, is to 
 thrufl ourfelves into God's province. ' And 
 will not God, think you, cha{life fuch arro- 
 gance ? It is alfo very injurious to our neigh- 
 bour. Evil furmifes of him Vv^eaken our 
 own aife<5lion ; and if we fpread them abroad ^ 
 may lefTen his reputation with others, and draw 
 many pernicious confequences after them ; for 
 v/hich we fhall jufdy be accountable, as long 
 as they fpring from a iinfui adlion of ours, 
 and fuch effeds might be forefeen likely to 
 enfue. 'And we may add tO' all the reft -, that 
 it is a pradice ^vherein v^^e cannot but be 
 felf-condemned, if v/e refledt how we Ihould 
 refent the like treatment in our own cafe,. 
 Every man inveighs at unjufl cenfures, when, 
 he feels the lafh of them : and may not the 
 judge of all be reafonably expelled, if we 
 fhould fofmite our fellow-JervantSj. to fay, Out 
 of thine own mouth will I judge thee, thou wick^ 
 ed fervant i 
 
 {2O \Ve 
 
Serm. xiv. Charitable judging. 323 
 
 (2.) We may exped: that God will pro- 
 ceed with rigour in judging cu?- cffbices againft 
 him^ if we arc rigid cenfors of our neigh- 
 bours. We can have no reafon to complain, 
 if God {hall treat us according to the mea- 
 fures we obferve to others. Ke will never 
 indeed exceed the meafures of Juftice, howe- 
 ver v/e adlj he will not retaliate in his pro- 
 ceedings J but if we allow uncharitablenefs, 
 we are to expe(ft no mercy, 'Jam. ii. I'l^.Hefiail 
 have judgment ivithout mercy ^ that hath fiewed 
 no mercvy And what then muft become of- 
 us ? If God be ftrid: to mark all our real 
 iniquities, can we fcand } Can we anfwer hira 
 for one of a tliouiand of our adlions ? The 
 uncharitable are excluded from any hope of 
 the benefit of Gofpel-grace. God grant then 
 that we may have mercy on ourfelves, by be- 
 ing more merciful in our cenfures of others. 
 
 I might now in the clofe of this fubjed; pur- 
 fue fuch refledlions as thefe : 
 
 That this is one remarkable inftance ofgod^ 
 linefsj having the prcmife of this life and that 
 m^hich is to come ; that there is in particular 
 an ordinary connexion between charitable judg- 
 ing on our part, and mild and gentle cenfures 
 from others in the world -, and that thofe who 
 throw about cenfures at random, commonly 
 meet with very cutting returns : And efpeci- 
 ally that great regard will be had in the fu- 
 ture judgment of God to mens prefent condu(5t 
 in this matter. 
 
 Y a . That 
 
324 Charitable jti^^-ging. Vol. II. 
 
 That the"negle6t of this precept is a me- 
 lancholy inilance, hov/ little true chriilianity 
 is pradiied among thoie who profeis it j when 
 this notorious vice of uncharitable judging pre- 
 vails fo much every where. 
 
 But I chufe rather to Ihut up this difcourfe 
 with fome proper diredions for guarding us 
 againll a cenforious fpirit. 
 
 Let it be a fettled refolution with us, to main- 
 tain a good opinion of every man in particular 
 till we are obliged by evidence to quit it. This 
 is a duty we owe to God and man j and our 
 fufpicions, efpecially our reflections, fliould ne- 
 ver out-run or exceed the difcovery men make 
 of themfelves. 
 
 Often recoiled: the evils included in cen- 
 forioufnefs, and that are ufed to attend it. That 
 it arrogates divine prerogatives, is a conflant 
 ad of injuflice to our neighbour, and a plain 
 violation of the golden rule of doing to others 
 as we would be done unto. And befides 
 the retaliations to be feared from the refent- 
 ment of men and the righteous judgment of 
 God for it, there is one thing fit to be of- 
 ten thought of by an ingenuous mind ; that 
 in the ferious review of our fpirits and adions, 
 confcience will never reproach us for having 
 admitted too favourable an opinion of any 
 man, but we ihall always have reafon to 
 blame ourfelves, when we find that we 
 thought too hardly of him. 
 
 We 
 
Serm. xiv. Charitable judgiiig. 325 
 
 We fliould carefully avoid and mortify 
 the ufual incentives to this temper. Idle- 
 nefs and want of good employment often 
 leads people to this vile practice; many fet 
 up for judges of others, becaufe they have 
 nothing elfe to do. Selfiflinefs and pride 
 are common principles of cenforioufnefs j men 
 think too highly of themfeives, and are 
 flrongly tenacious of their own interefts ; 
 and imagining other people to ftand in the 
 way of their reputation or advantage, they 
 know not how to lefTen them but by de- 
 tradion and uncharitable cenfures. Violent 
 attachment to a party is very often the pa^ 
 rent of this crime. The charity of fome, 
 like that of the Jews of old, is confined 
 to thofe of their own way j and fo they 
 give themfelves an unconfcionable liberty to 
 expofe and blacken other people. This par- 
 ty-zeal has in every age been the foundation 
 of the greateft excelles. Whereas if we would 
 but enlarge the community of love, as our 
 Mafter has taught us to do to all mankind j 
 and our brotherly love to all that hold the 
 head ; this would extinguidi the defire of 
 cenfure. 
 
 We fliould efpecially think frequently of 
 the number and greatnefs of our . faults, 
 and our need of allov/ances both from 
 God and men. If we are not flrangers at 
 hom.e, it is certain we are privy to many 
 more irregularities and defec^ls of our ov/n, 
 than we can be of any other man : if we 
 Y 3 are 
 
326 Charitable judging. Vol. II, 
 
 are not confcious of the fame enormous fins as. 
 fome publickly commit j yet we mufl be fen-^ 
 fible of very many particulars which will not 
 bear a flri6t fcrutiny, but need gracious indul- 
 gence from the bleffed God daily : Let us judge 
 ourfelves for thefe, and we fliall be very ten- 
 der in judging others. We cannot but difcern 
 many parts of our own conducr, v/hich are 
 capable of an ill conftru'fl-ion by other men^ 
 though we fliould be confcious of our own 
 .Jioneft intention in them : How fhould we 
 complain, if our neighbours iliould take them 
 by the woril: handle ? Let not us then do fo by 
 the/n 3 but judge favourably and charitably, /ey? 
 we alfo be tempted. 
 
 Finally, think often, how gentle and long- 
 fuftering God has been to us already ; and that 
 if he enter into judgment with us, we can have 
 no hope for eternity : but that if ive judge our 
 fehes impartially, and our neighbours ch^in- 
 tably^ we fiall not he judged. 
 
 bK- 
 
( 327 ) 
 
 SERMON XV. 
 
 Sincerity. 
 
 2 Cor. V. 8. the latter part. 
 
 -^But lioith the imkavened bj'cad of frnce- 
 rity and truth. 
 
 "^HE apoftle had in the feventh verfe 
 reprefented Chrifi as our pajjovcr, fa- 
 crificcd for us : That is, in his be- 
 coming a facriiice for us, he refembled thepaf- 
 chal lambs, which were llain by the Ifraclites 
 in Egypt. When God was about to accom- 
 phfli^the deliverance of his people out of the 
 houfe of bondage, and Pharaoh was unwil- 
 hng toletthern go, God intii6ted many judg- 
 ments upon Egypt ; and after others, appoint- 
 ed a deftroying" angel to pafs through tlie land, 
 and to flay all the iirfl-born in every houfe, 
 from the royal palace down to the meaneft 
 family. But he was pleafed, in order to make 
 a gracious diftindion in the cafe of the Ifrae- 
 lites from that of the Egyptians, to appoint 
 them to flay a lamb for every houfe, and to 
 fpr'nkle the blood of it upon the flde-pofxs, 
 7 4 and 
 
328 Sincerity. Vol. 11. 
 
 and upon the upper door-poft of their houfes 5 
 promiling, that upon fight of the blcod, the 
 deftroying angel fhouid pafs over and fpare 
 their families. Thus, while divine vengeance 
 was hanging over the heads of finners, God 
 fent his own Son to fhed his blood as a fa- 
 criiice j in virtue of which, thofe on whom 
 it is fprinkled, who are intitled to the benefit 
 of it according to the Gofpel-conftitution, (liall 
 be gracioufly fparcd and paiTed over by God. 
 
 St. Paid having thus reprefented Chrill; as 
 o\xi pafchal lamby goes on to prefs the duty of 
 Chriitians in language alluding to tho, ytwijh 
 palTover. 
 
 The Jews kept a fcflival throughout all their 
 generations, in thankful remembrance of this 
 great and gracious deliverance. So^ fays he, 
 let lis Chriftians keep the feaft. 
 
 And it was a circumftance very particularly 
 hijoinedin the celebration of the palfover, that 
 they fhouid eat it with unleavened bread. The 
 Hebrew word, Matfothy which is fo rendered, 
 ftri(5tly imports as much as pure and fmcere 
 bread, that is, unmixed with leaven. In al- 
 luiion to this, .the apollle exhorts Chriflians 
 to keep the feaft with a qualification that an- 
 fv/ers to that figure. As the Ifraelkes were 
 to remove leaven out of their houfes before 
 the paffover^ fo we fliould lay afide the old 
 leaven, the leaven of malice and wickednefs, 
 all furts of known fin, either in corrupt affec- 
 tion or finful pradice ; and keep the feaft with 
 the iinleaven&d -bread of fmcerity and truth. 
 3 ' - Chrift 
 
Serm. xv. Sincerity. 329 
 
 Chrift himfelf warns his difciples againft hy- 
 poa'ify, under the fame allulion of" leaven, 
 Luke xii. i . He began to fay unto his difciples 
 jirft of ally Beware ye of the leaven of the 
 Pharifees, which is hypocrify. 
 
 We may underftand the apoflle, by the 
 phrafe of keeping the fcaft^ to have the hord's- 
 flipper particularly in his eye; which is to 
 Chriftians juft fuch a commemorative fign 
 of the facrifice of Chrift, as all the Jeivifj 
 paffovers in after-ages were of that in Egypt. 
 And fo the text would be a direction to us 
 for the frame which is efpecially neceffary in 
 obferving that particular fcilival. 
 
 But I apprehend, with the general ftream of 
 interpreters, that the apoftle had not his eye fo 
 much to that ordinance in particular, as to a 
 chriftian courfe in general, correfpondent to 
 the Jcwifj pafibver. As if he had laid, " Let 
 " your whole lives be like tlieir palTover, an 
 " exercife of praife, and fervice, and obedience 
 *' to God, as it becomes thofe wlio are re- 
 *' deemed by Chrift from fo great evils and by 
 " fo great a price ; but tiien fee that all be 
 *' done with the unleavened br^ad of fincerity 
 " and truth." 
 
 After all that has bee faid oi the chrijlian 
 temper^ in the general charaSlers of it, and in 
 the principal branches of which it coniifts j 
 I would in the laft place conlider fome quali- 
 fications which ftiould run through every 
 branch of the chriftian temper : And this paf- 
 fage is a proper foundation for difcourling on 
 
 that 
 
33° Sincerity. Vol. 11, 
 
 that with which I chufe to htgm, fiiccn'ty j for 
 it is here recommended as a property requifite 
 in the whole of our chriflian obedience. 
 
 In the profecution of it, I would fliew, 
 I. The nature of Gofpel-fincerity. And, U. 
 Our engagements to fee that this be a quali- 
 fication of all the exercifes of the chrillian 
 temper and life. 
 
 I. Let us inquire into the nature of Gofpel- 
 iincerity. 
 
 Two words are ufed in the text, I apprehend, 
 to fignify much the fame thing. The former, 
 tranflated fmcerity, is as much as to fay, a 
 thing which may be beji judged of i7i clear 
 jun-jhi7ie \ A counterfeit will not bear the 
 light ; but that which is true, will : Such is 
 lincerity. Or it may be an allufion to the 
 judgmc7jf pafsd upon gr'ain^ when it is winnow- 
 ed', whereby that which is valuable, is fepa- 
 rated from the reft. ^ Sincerity will bear 
 iifting, and will appear the better for it. The 
 other word * fignifies reality, in oppofition to 
 that which is feigned or a mere appearance. 
 And when iincerity and truth is recommended 
 by the emblem of unleavened bread, or pure 
 and unmixed bread, it denotes fanplicity ; 
 which we find joined with godly Jmcerity, 
 2 Cor. i. 12. The word tranflated jimplicity ''j 
 fignifies being without folds, a metaphor that 
 
 \ * 'EiXix^ivicc, qu. 710 £'?>■'? x^ms^sv^. Co72Jlantin, Lex. 
 ihium, edit. 1 668. ^ Ay.ri^Ax. ^ 'ATr^or/jic. 
 
 intimates 
 
Serrn. XV. Sincerity. 331 
 
 intimates an open and iindifguifed behaviour. 
 It was the charader of Jacob, that he was a 
 plain man, Gen. xxv. 27. The Greek\&':(\Gn 
 imports * a man not formed or Jhapcd, that 
 is, to lerve a turn. Sincerity is the fame thing, 
 which the Scripture fo often expreffes by iif- 
 right?:cfs ; and is oppofc^d to guile and hypo- 
 crij]\ which we are called to lay af.de, i Pet, 
 ii. I. The defcription of the blefTcd man is 
 given from his fmcerity, Pfal xxxii. 2. I?i 
 ivhofe fl'irit there is no guile And fo is A"^^ 
 thanael's, John i. 47. ^in Ifraelite indeed, in 
 whojn there is no guile. 
 
 Now religious fincerity %vill comprehend in 
 it the following particulars. 
 
 I. A fmgle intention and aim to pleafeGod 
 and approve ourfelves io him through our 
 whole courfe. That it is our principal ftudy 
 to be well-accepted with him, before all other 
 confiderations, and above all other moliives of 
 actings and that we rclblve to conduct our- 
 felves chiefly, and in bar to any thing elie, by 
 the hope of his favour, and the fear ot his difr-. 
 pleafure. This is meant by having fbe eye 
 fmgle, Luke xi. 34. To which a double-minded 
 jnan ftands oppofed, Jam. i. 8. who has fome 
 defire to pleafe God, but is in fufpence be- 
 tween that and the other motives of ading ; the ba- 
 lance now turns one way and then another : It 
 is truly faid concerning fuch a man, that he is 
 iwfahle in all his ijoays. But the' bafis of fin- 
 cerity is this, that ivhatever 'we do, we do it 
 
 unto 
 
33^ Sincerity. Vol. II. 
 
 unto the Lord and not to 7neny Col. iii. 23. 
 As far as we fufFer ourfelves to be fwayed by- 
 other coniiderations more than by a regard to 
 God, and efpecially v/hen we are carried away 
 by other inducements to run the rifque of lo- 
 fnig his favour, and falling under his difpleafure : 
 fo far a breach is made upon Gofpel-fmcerity; 
 whether it be the pleafmg of other men, or 
 the advancement of our own worldly intercft, 
 that is {tX. up in competition with him, and al- 
 lowed a preference before him. 
 
 We are indeed allowed, not only io aim at 
 our own fpiritual and eternal advantage, which 
 is infcperably conneded with the pleafing of 
 God J but alfo at our temporal intereft, when- 
 ever it will not interfere with our duty j and at 
 the pleafmg of men, v/hen we can have a 
 profped: of reaching that end v/ith a fafe con- 
 fcience. But if either of thefe is made our 
 main aim, or is purfued at the known hazard 
 of offending God ; if we feek to pleafe our 
 felves or other men at this expence, ive are 
 not the Jervants of Chriji^ Gal. i. 10. Sin- 
 cerity is wanting, as far as a concern to pleafe 
 him hath not tHe pre-eminence. 
 
 Not that we can adually be fuppofed to 
 form this intention in every particular acftion 
 Vv'e do. In many cafes it is fufficient, that this 
 def gn be habitual. In actions, where there is 
 no fufpicion of evil, a man may acft with full 
 fincerity, tho' there be not a dired: and cxprefs 
 regard had to God therein. But v/herever 
 there is deliberation, when there hath been a 
 
 doubt 
 
Serm. xv. Sincerity. 33 3 * 
 
 doubt and ftruggle, whether we ought or ought 
 not to do a thing j there an adual intention to 
 pleafe God and to perform our duty, is necelTary 
 to linceritv\ 
 
 2. An impartial inquiry into our duty is an 
 effential part of fmcerity. That having fixed 
 it for our aim above all things to pleafe God, 
 we diligently apply ourfeivcs to the ufe of all 
 proper and appointed means, according to our 
 capacities, to difcover his mind and will, how 
 lue ought to walk and to pleafe God, i Theff. iv. 
 I . Sincerity confifts not with a railinefs of act- 
 ing j or a negligence in enquiry ; but necelTa-. 
 rily implies a hearty defire to biow what Is the 
 good ajid acceptable will of the Lord. A fin- 
 cere man is willing to difcover his mailer's will, 
 tho' it fliould happen to contradict the fen- 
 timents of which he is moil; firmly perfuaded at 
 prefent, or the pradices of which hitherto he 
 hath been moft tenacious ; and ready to change 
 his mind or his courfe upon conviction. 
 
 He not only cannot fatisfy himfelf to ilmt 
 his eyes againit light, when it is offered him, 
 but diligently applies himfelf to the means of 
 information. He will confult the didatcs of 
 his own mind, and carefully fearch the word 
 of God, and gladly embrace any opportunity 
 by which he may be affiited to underitand the 
 meaning of it better. He is defirous to be 
 iree fi-om prejudice and prepoffcfiions that 
 might give him a wrong biafs, and hinder 
 him from the adminion of liglxt and proper 
 evidence, froni whatever quarter, and by v>'hat- 
 
 ever 
 
334 Sincerity. Vol. IL 
 
 ever meansit is offered him. And therefore, 
 as coDlcious of his own liablenefs to miftake, 
 and how eafy is it to have latent prejudices of 
 which 2. man may not be particularly fenfiblc 
 at the time he often applies to God by earneft 
 prayer, that he would be his guide and teacher^ 
 and would relieve him by his grace againfl every 
 linful biafs and wrong impreilion or influence 
 he may be under. Lor J, what wilt thou ha-vs 
 me to do ? is the frequent language of his 
 heart : V/hat I k?20W not^ teach thou me. He 
 fets himfelf to prove all things as he hath 
 opportunity j to coniider, and make the moil 
 impartial judgment that he can upon the means 
 of information. And as fenfible of his con- 
 tinuing imperfection, he liill follows on to 
 kfiow the Lord J and would ever remain open 
 to light. This of upright inquiry is a great 
 branch of fincerity. 
 
 It is obfervable, that Nathaiiael had that 
 illuftrious character given by Chriil, of 
 being an Jfraelite indeed^ in ".vhom Toas no 
 guile^ upon his difcovcring himfelf to be an 
 impartial inquirer. He had as yet no adual 
 knowiediie of Chrift. Upon Philip's telling 
 him, John i. 45. IFe have found him of 
 whom IVIofes in the law, and the prophets did 
 write, Jefus of Nazareth : Nathanael, like a 
 man careful not to be deceived in a matter 
 of the greateit importance, as this was, whe- 
 ther Jefus Vv'as the promiied Mefliah, honeftly 
 propofcs an objection which ilarted in his 
 mind upon what F hi lip liiid laid ^ Can any 
 
 zood 
 
Serm. xv. Sincerity. 33J 
 
 good things fays he, ccme out of Nazareth ? 
 ver. 46. Either the meannefs of the place, 
 or the bad character of the inhabitants, might 
 lead him to fufped: it. Or he might be pre- 
 poflelTed with the fame miftaken fentiment, 
 which fome teachers of the law exprelTed in 
 'JoJm vii. 52. that 710 pi'ophet could coine out of' 
 Galilee. Or perhaps he undcrftood Philip 
 to mean, that Jefus was born in Nazareth ^ 
 and then knowing with the reft of the Jcivs^ 
 from Micah\ prophecy, that Chrifl was to be 
 born at Bethlehem^ till he was fet right in 
 this fa6t, he could not yet get over the ob- 
 jeftian. Philips without flanding to anfwer 
 him, it may be without being able to do it, 
 becaufe he was yet but a young difciple, 
 ^reffcs Natha?iael to come a?2dfee; to go along 
 with him and converfe with Chrift, that he 
 mio;ht make a trial himfelf whether there was 
 not reafon to think the fame ,of Chrift that 
 Philip did. Nafhanael^ like a truly upright 
 and confcientious man, as he would not take 
 fo great a matter upon trufl: without evidencej 
 fo on the other hand he would not negled: an 
 opportunity of better information, when he was 
 fo fairly led to itj but goes along with Philip 
 to Jefus. And no fooner v/as he come within 
 hearing, but before any converfation has paft, 
 Chrift receives him with this encomium j Be- 
 hold an Ifarelite indeed, in whom there is no 
 guile! Wherein our Lord eminently fixes this 
 charader upon an impartial inquirer after truth. 
 As if he bad faid, " Thou haft acled like an 
 
 '' honeft 
 
33^ SlNCERtTY. Vol. II. 
 
 " honeft and lincere man, both in the ob- 
 " jedions thou haft ftarted againft me, and in 
 " cominp- to make a farther triaL Thou didft 
 " without favour or affe(5lion fay of me what 
 " thou thoughteft agreeable to Scripture > and 
 " yet upon Philip's invitation art come to 
 " inquire whether thou canft difcover any 
 " thing more certain. Thou haft neither ftiewn 
 " a rafli credulity, in taking me for the Mef- 
 " ftah without proper evidence; nor an un- 
 '' perfuadable cbftinacy, in refufing to ufethe 
 " means in thy power for better information. 
 " This is worthy of a ftncere man." 
 
 3. An entire and univerfal application to 
 the pradice of duty as far as it known, 
 without ftated and allowed referves and ex- 
 ceptions. Sincerity comprehends integrity m 
 it, or making confcience of the whole compafs 
 of known duty. 
 
 If our governing end be to pleafe God, we 
 jQiall as carefully purfue that end, where we 
 have only ti:>at motive, as where there are 
 other conliderations likely to influence, befide 
 the pleaiing of God. And really there is no 
 trial of our fincere and impartial regard to 
 God, more clear and deciiive than this, to ob- 
 ferve how we ftand affedied to thofe parts of 
 relicrion, to which God and our own confci- 
 ences alone are privy. For inftance. 
 
 We fhall be as careful about the cxercife 
 of every grace and virtue in the inward frame 
 and temper of the heart, as in the vifible ac- 
 tion that ftiould flow from it. A hypocrite 
 
 \i 
 
Serm. xv. Sinceritit* 337 
 
 is fatisfied to 77iake clean the outfide of the 
 Clip a?id of the platter ; thd within he be full 
 of extortion and excefs^ Matt, xxiii. 25. But 
 iinccrity will concern itfelf about the inward 
 difpofition ; in mortifying the thought of fcoU 
 jfJmefs, as well as the fruit of it in the life 5 
 and in cultivating a right temper of foul to 
 God and man, as well as a blamelefs outward 
 behaviour to both. A lincere man will bewail 
 the fins which go no farther than thought, 
 if he is confcious that his heart gave in to 
 them, though the conceptioii jQiould by fome 
 means or other prove abortive : And both in 
 his devotions to God, and his tranfactions with 
 men, he will be folicitous not only to efcape 
 the cenfure of men, but that the actions they 
 are ready to commend, flow from an inward 
 principle j and that difpofitions be not want- 
 ing in the heart correfpondent to all the light 
 jl)ewn before men. 
 
 For the fame reafon fincerlty will engage to 
 equal care in private condudt, as when we are 
 upon the publick flage. It w^ill not allow a 
 man to be a libertine in fecret, as long as he 
 appears in open view a man of probity and vir- 
 tue ; nor to be an atheift at home, while he 
 wears the mafk of a faint abroad j nor -to be 
 in readinefs to pradife a bafc trick, when he 
 can hope for concealment, while he appears 
 accurately juft in cafes where he knows he is 
 flridtly obferved. An upright man makes con- 
 fcience of owning God in his family and his 
 clofet, as well as of publick worfhip 3 and will 
 
 Z be 
 
33^ Sincerity. Vol.11 
 
 be as careful to maintain life and ferioufnefs 
 in the one as in the other. It is probable, 
 that Clirift points at fomething of this nature 
 in Niitbij^aei' scifcy when he tells him, Before 
 that Philip called thee^ when thou wajl un" 
 dcr the fig-tree ^ 1 Jaw ihee^ John i. 48. Pof- 
 fibly he was there in retirement, engaged in 
 holy meditation and devotion j and Chriil 
 lets him know, that when he was there alone, 
 out of the reach of any human eye, he faw 
 and obferved him. It is plain, that fome pri- 
 vate tranfadlion of importance palled there, 
 becaufe Naihanael declares himfelf immediate- 
 ly to be convinced of Chrift's extraordinary 
 charad:er, from his beino; able to o;ive him a 
 hint of this 3 and it is equally plain, that it 
 was fome good thing that he had done in 
 private, becaufe Chriil, inftead of reproving 
 him for it, produces this as an aditional evi- 
 dence, that he had not fpoke at random in pro- 
 nouncing him an Ifraclite indeed. The rea- 
 fon why a fincere man is the fame in private 
 as in publick, is in truth becaufe he never 
 thinks himfelf alone, but alv/ays in the pre- 
 fence of God, as well as of his own con- 
 fcience; and that conlideration has principal 
 weight with him. 
 
 And fincerity difpofes to pay an indifcri- 
 minatc regard to God's authority ^ or an equal 
 refpeil to it in all cafes where we can dif- 
 cover it : That it be allowed to command and 
 fway the whole manj fo that we are v/ilH ng 
 to receive any thing for truth upon his tefti- 
 
 mony. 
 
t 
 
 Serm. xv. Sincerity. 339 
 
 rnony, and any thing for law upon the fig- 
 nification of his will ; and to confecrate all 
 that we have and are to his fervice without 
 referve. It is a falfe and difTembled refped: 
 to God, if we confent not to be at his direc- 
 tion univerfally and without exception j if we 
 count not all bis precepts concerning all things to 
 be rights and hate not e'very falfe way, Pfal. 
 cxix. 128. I fay not, that any man performs 
 actually perfect, unfinning obedience j but that 
 it is inconfiftent with gofpel-fincerity to have 
 a fixed and known exception againft any par- 
 ticular branch of duty, or in ilated favour 
 of any irregular habit or inclination, which 
 we are convinced to be fuch. 
 
 4. A correfpondence and harmony between 
 inward fentimcnts and the words and adions, 
 is neceflary to conftitute fincerity. 
 
 This muft be maintained in the affairs of 
 religion, if we would approve ourfeives to 
 be fincere. It will forbid us to profefs or ad: 
 any thing in matters of belief or wordiip, 
 different from the inward perfuaiion of our 
 minds. The charge which the apollle Paul 
 lays upon Peter^ is obfervable to this purpofe, 
 
 Gal. ii. II. 14. J'l^en Peter was come to 
 
 Antioch, I withftood him to the face^ becaufe 
 he was to be blamed. For before that cer- 
 tain came from James, he did eat with the 
 Gentiles ; but when they were come^ he with- 
 drew^ and feparated himfelf^ feafing them 
 which were of the circumcljion. And the 
 other Jews dttfembled likewife with him, in- 
 Z 2 fomuch 
 
340 S I N C E R I T Y. Vol. II. 
 
 fomiich that Barnabas alio was carried aivax 
 with the dff/innddtion. But I Jaw that they 
 walked not upright l\\ acrordi?2g to the truth 
 of the Gojpel. The cafe was this ; Peter 
 was perfuaded that it was a truth of the Gof- 
 pel, that there was no difference to be made 
 between thofe who embraced chriflianity, 
 whether they received circumcilion or not : 
 He was one of the firil of the ycwifi con- 
 verts, whom God took care in the moll folemn 
 manner to convince of this truth, in the cafe 
 of Cornelius^ Ails x. He had ad:ed for a 
 time agreeable to this fentiment, converling 
 freely with the converted Gentiles^ without 
 any regard to the ceremonial diftindion of 
 meats : But when fome converted 'Jews^ who 
 were tenacious of the law of Mcfes, came 
 down where he was, left he fliould offend 
 thofe bigots, he withdrew from the Gentile 
 converts, as if they were unfit for the free 
 fociety of Chriftians of the circumcilion : And 
 this had fuch an influence, as to carry other 
 yewiJJj converts, even Barnabas himfelf, to 
 the fame dividing practice. This St. PW calls 
 diffimulation^ not walking upright^ according 
 to the truth of the Gojpel \ and declares, tlvat 
 Peter was to be blamed for it. And with- 
 out doubt it was an intrenching upon chrillian 
 lincerity; feeming to profefs, contrary to his 
 inward perfualion, that ceremonial diftindions 
 were yet in force, when he knew that they 
 were abolillied. The Gofpel, we lee, will not 
 countenance an action that in fair conflrudion 
 
 is 
 
Serm. xv. Sincerity. 341 
 
 is repugnant to our principles ; much lefs will 
 it allow us to make a contrary profeflion. 
 
 And tlie fame honeil; agreement between 
 our words and hearts Ihould run thro* our be- 
 haviour to men. As far as we are condudled 
 by lincerity, we fhall not pretend to friend- 
 (hip, where really we have none ; nor make 
 promifes of kindnefs where none is intended j 
 nor ad; an unfriendly part behind mens backs, 
 after profeffions of regard and refpcd: to their 
 faces. Efpeciaily we fliall not make pretence 
 of friendfliip, on purpofe to have the greater 
 advantage for impoling on men 3 or ufe crafty 
 infinuations to draw things from them in the 
 freedom of difcourfe, on defign of divuleino: 
 thofe very things -afterwards to their difadvan- 
 tage. Sincerity requires fair and open deal- 
 ing in all our concerns with them. But this 
 laft hath been the fubjed: of a particular dif- 
 courfe already *. 
 
 II. I am to fliew, of what importance it Is 
 that this qualification fliould attend us in all the 
 exercifes of the chriflian temper and duty. 
 
 I. It is exprefily required by divine precept 
 in the feveral branches of our duty. The new 
 man in general, which chriflian ity teaches us 
 to put on, is qfter God created in true holinefsy 
 Eph. iv. 24. The firfl and great command- 
 ment, of godUnefs^ is thus prefcribed, Matt. 
 xxii. 37. Thou (halt love the Lord thy God 
 
 * See Vol. II. Ser. xiii. • 
 
 Z 3 mtb 
 
342 Sincerity. Vol. IL 
 
 with all thy heart, and with all thy fotil, a^zd 
 with all thy mind. Jofh. xxiv. 14. Fear the 
 Jjord, and ferve him, in Jincerity and truth. 
 And the Gofpel eminently inculcates the fame 
 thing. 'The hour cometh, and now is, fays 
 Chrifl of the evangelical difpenfation, which 
 v/as then beginning to dawn, when the ti'ue 
 wcrfiippers Jhall worjhip the father in fpirit 
 and in truth \ for the father feeketh fuch to 
 wcrfijp him, God is a fpirit, and they that 
 worfrip him, muft wcrfip him in fpirit arid 
 in truth, John iv. 23, 24. And this is the 
 firfl thing preffed upon Chriflians in their ap- 
 proaches to God, Heh, x. 22. het us draw 
 near with a true heart. The love to Chrifl, 
 upon which we can hope for divine grace 
 with us, muft be in fncerity, Eph. vi. 24. 
 And the fame qualification is infifted on in 
 our love to our neighbour, i ^ohn iii. 18. 
 My little children, let us fzot love in word, 
 neither in tongue, but in deed and in truth. 
 Thus, he that giveth in zSiS of charity, is re- 
 quired to do \i with fmplicity, with integrity, 
 and unfeigned affection, Rom. xii. 8. and ver. 
 g. Let love he without difimidation. The 
 fame temper (liculd be carried into every re- 
 lation, and attend the performance of all our 
 relative duties j as it is particularly mentioned 
 in the cafe of fervants, Fph. vi. 5. Servants, be 
 obedient, - — in f,ngle?iefs of heart, as unto Chrifl, 
 
 2. It is indifpenfably necefTary to our ac- 
 ceptance with God. Plow can that be ex- 
 pected to meet with a favourable regard from 
 '%''"' God, 
 
Serm. XV. Sincerity. 343 
 
 God, which was not in intention done to 
 him? Nor can any perfuafion or prad:ice, 
 how agreeable foever it may be in itfeif to 
 the rule, be a faith that gives glory to God^ or 
 the obedience of faith ^ which is not the fruit 
 of honefl: and impartial inquiry into the mind 
 of God. Indeed it is not the homage of a 
 reafonable creature, or of a Chriftianj but a 
 rafli and bold adventure, that fhews little of a 
 confcientious concern whether we be right or 
 wrong, aiid might have happened the one way 
 as well as the other. Partial obedience cannot 
 be founded upon an upright regard to God's 
 authority, fam. ii. 10. Whofoever fiall .keep 
 theivhole law, and yet offend in one point, that is, 
 live in the flated difregard of one known com- 
 mand, is giiiliy of all; that is, of contemning 
 the authority upon which all is built. Tlie 
 apoftle adds the reafon, ver. 1 1 . For he that 
 faidy Do not commit adultery, faid alfo. Do 
 not kill. Now if thou commit not adultery, 
 yet if thou kill, thou art become a tranfgrcfcr 
 of the law. The fame holds good i]i any 
 other precept. And to exped: the acceptance 
 of any outward regards, while the heart is 
 wanting, is an argument of high contempt of 
 God, as if either he had not knov/ledge to dif- 
 cover, or holinefs to deteil vile hypocrify. 
 Whereas that is fo much abhorred by God, 
 that the portion of hypocrites expreffes tlic 
 fevereft punifhment, Matt. xxiv. 5 1 . Such only 
 have their fins pardoned now, in whole fpirit 
 there is no guile ^ Pfal. xxxii. 2. And they 
 
 Z 4 only 
 
344 Sincerity. Vol. II. 
 
 only will have them all blotted out^ iiohen the 
 times of refrejhing jO:aU come from the prefence 
 of the Lord : And therefore the apoftle prays 
 for the p{jilippia7iSj that they might he Jincere 
 and without offence 'till the day of Chrift^ Phil, 
 i. 10. Gofpel fincerity will appear to be of 
 the greateft confequence in the judgment-day. 
 
 3 . This qualification alone can adminifter fo- 
 lid fatisfaftion to ourfelves upon refled:ion. If 
 men could ahvays difcern hypocrify, they 
 would deteil: it : But this may be out of the 
 co2;nizance of creatures. One man may pofn- 
 bly reach his ends with another by a difguife ; 
 but how low and empty a fatisfadion will 
 that produce, if he cannot be jatified from 
 himfclf? So the truly good man alone is, 
 Prov.idv, 14. Confcioufnefs of his own fin- 
 cerity will be a perpetudl feafl to liim. Our 
 rejoicing is this, fays St. Paul^ the tefimo7iy 
 of our confcience, that in fimpliciiy and godly 
 fincerity^ not ivifh flefy ivifdora, but by the 
 grace of God^ we have had our ccnvcrjation 
 in the word ; 2 Cor. i. 12. If our confciences 
 can bear us this tellimony, it will be a fpring 
 of joy within ourfelves, that depends not up- 
 on other peoples eftimation: We jkall have 
 rejoicing in cwfches alone^ and 7iot in a?io- 
 ther. Gal. vi. 4. It will be a peace that no 
 man can take away 3 and which will give 
 comfort and confidence toward God. V/e flmll 
 affure our hearts before him. For if our heart 
 condemn us, God is greater than our hearty 
 ' (md kmweth all things. Beloved y f our heart 
 
 condemn 
 
Serm. xv. Sincerity. 34^ 
 
 co?idemn us not^ then have we confidence fo^ 
 
 wards Godi i John iii. 19 21. We may 
 
 then entertain a juft affurance of his favour 
 and acceptance, and have the greatefl: free- 
 dom and hope in all our applications to him ; 
 as it follows, ver. 22. And whatfoever we 
 ajk^ we receive of him^ becanfe we keep his 
 commandments, and do thofe things that are 
 pleqfing in his fight. Happy they are now^, 
 in every condition, who can appeal to God 
 and confcience for their integrity ; wliile the 
 hypocrite muft ever be either afraid or a{hamed 
 of himfelf. 
 
 4. Sincerity will be the eafieft method of 
 condu(5l. What art and pains are needful to 
 wear a difguife tolerably ? It is uneafy to a 
 man, while he wears it ; and odds, but that up« 
 on fome opportunity he throws it off, and fhews 
 himfelf in his proper colours. When x\\^ 
 heart is one way, and the behaviour another, 
 under fome prefent unnatural influence, the 
 reftraint muft be unpleafant, and maintained 
 with difficulty : and therefore the beft way to 
 fecure in all weathers the appearance of piety, 
 and purity, and charity, and of every virtue, 
 is to make fure of a hearty difpofition to be 
 what we would feem to be. 
 
 5. Herein we fliall copy after the moft ij- 
 luftrious and excellent examples. By tliis the 
 faints inrolled in the records of Scripture, 
 where the Spirit of God hath imbalmed their 
 names, obtained a good report. This u'as the 
 glory of Noah and 'Job, that they v/ere up- 
 right 
 
34^ Sincerity. • Vol. II. 
 
 right men ; and of the excellent of the earth, 
 in their feveral generations, who have finifhed 
 their courfe well, and whofe end was peace^ 
 Pfal. XXX vii. 37. 
 
 But above all, the Lord Jefus ihone in this 
 charadter. He was moft iincere in purfuing 
 the plealing of God as his governing aim j fo 
 that he could fay, / do always thofe things 
 that pleafe him^ John viii. 29. He executed 
 every thing which was given him in charge, 
 without exception or referve ; fulfilling all 
 righteoufnefs ; performing every thing which 
 was the duty of the human nature as fuch; 
 fubmitting to all the ceremonial obfervances, 
 which were of divine appointment, and re- 
 mained in force during the Jewifi osconomy ; 
 and completely difcharging all that was incum- 
 bent on him by virtue of the peculiar law of 
 die Mediator. So impartial and univerfal was 
 his obedience, that he could folemnly appeal 
 to his Father at the clpfe, 'Jobj:i xvii. 4. / have 
 fj2ifr:ed the work which thou gavefi me to do. 
 And as he did no Jin, neither was guile found 
 in his mouthy i Pet. ii. 22. This is obferved 
 concerning him, where the apoftle particu- 
 larly reprefents him as going before us, jhew- 
 ing us an example^ ver. 2 1 . 
 
 Infincerity on the other hand is moft di- 
 redily the image of the devil, that falfe and 
 lying fpirit, who from his craft and deceitful- 
 nefs is called the old fcrpenf^ and reprefented 
 as affuming all fhapes and difguifes to carry on 
 his deligns j fometimes tra^isforming himjelf 
 
 i?ito 
 
Serm. XV. Sincerity. 347 
 
 into an angel of lights full of cunning and 
 fubtilty, of wiles and and fhratagems. This view, 
 which the Scripture gives of the fpirits of dark- 
 nefs, fhould llrongly poflefs our fouls with the 
 deformity and viienefs of an infincere temper 
 and behaviour. 
 
 The fubje(5l we have been upon, may very 
 fitly be applied various ways. 
 
 I. As a fubjed: of forrow for the evident 
 violations of fincerity among thofe who wear 
 the name of Chriftians. Indeed we cannot with- 
 out arrogance pretend to fix the charge of hy- 
 pocrify upon any man, as long as he main- 
 tains a fair and regular appearance: Every man, 
 efpecially every Chriftian, fliould be very care- 
 ful, that he aifume not the province of God, the 
 fearchcr of hearts, by arraigning or fufpecfting 
 other mens fincerity, when they feem religious 
 in the judgment of charity. But without en- 
 tring into the fecret things which belong to 
 God, too many flagrant inftances of infinccrity 
 may be obferved and lamented every day. 
 How often is a pretence of religion evidently 
 made to ferve the defign of defrauding men ? 
 What tricking arts are pradlifed under the 
 mafque of frendfliip? Such things as thefe, 
 which often come to open light, may juilly be 
 the grief of ferious Chriftians, who know the va- 
 lue of fincerity in itfelf, and how contrary every 
 breach of it is to the obligations of chriftjanity. 
 2. As a meafure of judging ourfelves, 
 whether we are in a ftate of acceptance 
 3 with 
 
34^ Sincerity. Vol.11. 
 
 with God. Here we may and and ought to en- 
 ter into the clofeft fcrutiny of iincerity. We 
 are privy to what pafTes within ourfelves, 
 though we cannot reach the fecrets of others 
 hearts. Confcience is the candle of the Lord 
 within us to enable us to difcern the real 
 flate of our own cafe. Let us therefore bring 
 ourfelves within the light and judgment of 
 our own confciences, upon this moft impor- 
 tant inquiry, whether we are lincere, or not? 
 Whether the plealing of God is our ordinary 
 and prevailing defign and aim? Whether we 
 are impartial in our fearches what the mind 
 and will of God is ? Whether univerfal obe- 
 dience to ail the known will of God is our 
 jliated aim, and refolution, and endeavour? 
 Whether there be an agreement between our 
 hearts, and our words and adions? Another 
 man cannot decide thefe queftions for us, 
 upon which our acceptance with God depends. 
 But God knows how the matter ftands, and we 
 may difcern it; and it is of the utmoft impor- 
 tance that we pafs a right judgment ourfelves. 
 3. As a ground of humiliation to the befl 
 for the defeats in their iincerity, as well as 
 in every particular branch of goodnefs. Sin- 
 cerity, as prefcribed by the rule, is to be con- 
 iidered as perfeft; as well as the particular 
 graces and virtues, of which it is a qualifica- 
 tion: that is, every failure in any of the ar- 
 ticles wherein fmcerity confifts, is as con- 
 trary to fincerity, and as truly a breach of 
 our duty, as everv degree of doubting is con- 
 trary 
 
Serm. xv. Sincerity. 349 
 
 trary to faith, or any violation of truth to 
 veracity. And though the grace of the Gof- 
 pel admits of prevailing lincerity as the term 
 of Hfe, as well as of the prevalence of other 
 graces and virtues j yet a Chriftian has rea- 
 fon to humble himfelf before God for the de- 
 fects of his lincerity, as well as of every 
 other fruit of the Spirit. Though we can 
 entertain hope that we have been prevailingly 
 Jincere^ yet who fhall dare to fay upon re- 
 collection, that he hath been perfeBly pncere ? 
 That his intention and defign to pleafe God 
 has been fo entire, that he hath never devia- 
 ted from it ? That he has enquired into the 
 mind of God with as much diligence and 
 impartiality, as he might and ought to have 
 done ? That his obedience has been as unre- 
 ferved and univerfal as it might have been ? 
 That he hath never been guilty of the leafl 
 diffimulation or falfe diiguife ? Now, tho' 
 we may have good reafon to hope for divine 
 acceptance according to the grace of the Gof- 
 pel, upon the confcioufnefs of fincerity'in a 
 prevailing degree 5 yet we fliould confefs ar,d 
 bevv^ail every known defed: in it, in our tem- 
 per or conduct, either to God or man. 
 
 4. As an engagement to cultivate and ad- 
 vance in this excellent qualification. 
 
 How greatly would this bleffed end be pro- 
 moted, if we would think at every turn, of 
 the eye of the great God upon us ; that we 
 are wholly naked and open to him with 
 whom we have to do ? If we would frcr 
 
 quently 
 
350 Sincerity VoF. II. 
 
 quently place ourfelves by faith and ferious 
 meditation at the judgment-feat of Chriftj 
 when the fecrets of all hearts fhall be revealed ? 
 If we coniider, how high fincerity ftands in 
 divine eftimation, how valuable it is to all men 
 as far as they can difcern it, and what fatif- 
 fadion it will produce in our bredils. 
 
 Let us then fludioully mind ^nd pradife it 
 as the principal thing in all the feeming good 
 we do ; either in the ads of piety to God, or 
 of juftice and charity to men. 
 
 Particularly, whenever we keep the Gof- 
 pel-feall of the holy fupper, let not this qua- 
 lification be wanting. It is the great thing 
 requilite in every communicant 3 the ivcdding- 
 garfficntj without which we cannot be wel- 
 come guefls. And it fhould attend every part 
 of our work at that folemnity. We fhould 
 be lincere in the reafons and ends of obferv- 
 ing it, that it be done in pure obedience to* 
 our mailer's will, and in hope of that fpiritual 
 benefit for which it v/as appointed. In the ex- 
 crcifc of thofe difpofitions which fliould at- 
 tend the remembrance of a dying Saviour ; fuch 
 as thankfulnefs for the love of God in the work 
 of our redemption j forrow for fin, which 
 ihould be excited by this evidence of its evil 
 nature ; and faith in the promifes of God which 
 are ratified in Chrill's blood. In our defire of 
 the blefiings offered us in virtue of his blood. 
 In our refolutions of new obedience. And in 
 our charity and affection to our fellow-Chri- 
 ftians. 
 
 We 
 
Serm. xv. Sincerity. 351 
 
 We have there the highell inftance of undif- 
 fembled love fet in view, faithful promifes feal- 
 ed on God's part. We are immediately tranf- 
 ading with him who can judge of lincerity; 
 and without it, inftead of receiving advantage 
 by that holy inftitution, {liall eat and drink 
 judgment to ourfelves. 
 
 SER- 
 
( 352 ) 
 
 SERMON XVL 
 Conftancy and Perfeverancc. 
 
 I Cor. XV. ^S, former part. 
 
 Therefore, my belo'ved brethren, be ye fiedfafi, 
 umwceable, alivays aboimdmg in the ivork 
 of the Lord, 
 
 'T'EXT to fncerifyy and indeed as very 
 clofely conne6ted w^ith it, fxedne/s or 
 feadinefs may properly be conlidered 
 as a general qualification, which ought to 
 run through every branch of the chriilian 
 temper. 
 
 The apoflle in this chapter explains and 
 proves at large the dodrine of the refurredlion : 
 A mofl comfortable and encouraging dcdrine 
 to every fincere Chriftian, under the prefenC 
 difficulties v/hich attend his pilgrimage; and 
 in the profpedl of death approaching, whether 
 in the ufual courfe of nature, or to be un- 
 der gone for the teilimony of Jefus, Upon 
 
 this 
 
Serm. Xvi. Perseverance.' 351 
 
 this refrefhing revelation, the apoftle grafts the 
 exhortation in the text. From the promifed 
 rewards he excites Chriftians to attend to their 
 prefent work. Seeing they have reafon to look 
 for a glorious and happy refurredion from the 
 Lord Jefus, they fhould mind the 'work of the 
 Lord now : By which we are to underftand 
 the whole work and duty which our mafter 
 prefcribes us by the way. 
 
 There are tnvo qualifications of our chriftian 
 obedience, which are here recommended : 
 The one is flcadinefs^ and the other abounding 
 in this work. For the lafl, that we fhould do 
 our utmoft, and make the higheft advances we 
 can therein, there will be occafion to confider 
 it under another qualification yet to be dif- 
 courfed of; namely, chriJUan zeal. 
 
 That which is to be our prefent fubjedl, is 
 fiedfafinefs^ and unmoveablenefs in the work of 
 the Lord. Two words near a-kin in their fig- 
 nification are ufed to exprefs one and the fame 
 thing with the greater emphafis : The former* 
 is an allufion to a man Jeated, fet down in a 
 fettled poflure, in oppofition to a man that is 
 moving about and unfixed : The other word ^ 
 direftly exprefies what was imported by that 
 metaphor, unmcveable. The fame apoftle, 
 writing to the Colofjiam^ chap. i. 23. expref^ 
 fes fleadinefs in the faith by both words, with 
 the addition of a third, ^ If ye continue in 
 
 " 'E^^aToj ab f^^as, fella, quod ab £i^o/«,a» fedea. 
 
 A a tU 
 
3 54 Constancy and Vol. II. 
 
 the faith J growidcd, or fixed upon a folid 
 foundation, ajid Jettled^ or fled fail:, a?id not 
 moved away from the hope of the Go/pel. 
 I am to profecute this truth, 
 
 T^hat fledfajinejs in the graces and duties re- 
 quired of us, is a necejjdry qualification of the 
 ch7'iftia?i temper. 
 
 Where I fliall, I. Explain this qualification.. 
 And, II. Shew the necefilty of it. 
 
 I. For explaining the qualification, it may 
 be obferved, that it includes two things in it. 
 
 1. That the exercifeof grace and duty be ha- 
 bitual and conftant, in oppofition to that 
 which is merely occafional, or by fits and ftarts^ 
 
 2. That it be perfifled in to the end of life, in 
 oppofition to apoflacy. 
 
 I. The chriftiaji temper and courfe mufl be 
 habitual and conjiant, in oppofition to that 
 which is merely occafional, or by fits and ftarts. 
 It is not enouG^h that now and then we attend 
 to religion ; but the ordinary bent of our fpi- 
 rits miiil run this way, 4nd cufiiomary practice, 
 correfpond with it. We fliould live foberly, 
 righteoufly and godly j that is, it fliould be 
 the flated and even courfe pf our lives, v/hat 
 we are fixedly defigning and purfuing. 
 
 Indeed fiach a conftancy in our chrifliaii 
 obedience as is abfolutely perfed:, and denotes- 
 an entire freedom from fin, .is not what the 
 Gofpel infills upon. Experience and Scrip- 
 ture top, fliew this to be impoffiblc and ira- 
 pradicable in the prefent life. Inhere is no 
 
 man 
 
Serm.xvl. Perseverance. 2SS 
 
 man that ftnnetb not, i Kings viiL 46. "There 
 IS not a juft man upon earth, that doth good 
 mdfinneth not, Eccl. vii. 20. Howfioidd a 
 man be juft with God? If he will contend 
 with him, he cannot anjwer him one oj a 
 thoufand. Job ix. 2, 3. Who can fay 1 have 
 made my heart clean, I am pure jrom ftnj 
 Prov. XX. 9. No man can, and therefore the 
 PM^??y?makesthatacknowledgmentand pray- 
 er, Fjal xix. 12. Who can imderjtajid his er- 
 rors^ clcanfe thou me from fecret faults. The 
 New Teftament plainly affirms the fame thing 
 of Chriftians, Jam. iii. 2. In many things n^e 
 all offend, i John i. 8. If we jay we have 
 no/in, we deceive ourfelves, and the truth is 
 not in us. St. Paul pretended not to have 
 already attained, or to he already per je 51 
 Phi! iii. 12. And therefore the difciples of 
 Chrifl are direded in the Lord's-prayer daily 
 to acknowledge and aflc the pardon of their 
 trefpajes, as well as to beg God to give them" 
 their daily bread. ^ 
 
 Such palHiges as thefe plainly (hew, that a 
 perfedl evennefs and uniformity of obedience, 
 without any mixture of fin, is not to be lup- 
 pofed in any man living. If any are fo vain 
 as to make the pretence, they have more rea- 
 fon to fay with Job, chap.ix. 20. Vljmy 
 myfelf, my own mouth ft:all condemn me -, Ij IJay 
 lamperfeB, it fiall alfo prove me per v erf e : 
 " My very faying fo, againft notorious evidence 
 « of faa, will be a proof that either I am avery 
 " faulty ftranger at home, or a proud and ar- 
 ^- ^ A a 2 '! rogant 
 
35^ Constancy and Vol. 11. 
 
 " rogant boafter." If a man could not be an 
 acceptable Chriftian without fuch aperfed uni- 
 formity of condu6l, there would be no fuch 
 Ghriftian to be found in our world. 
 
 But yet fuch an evennefs and conftancy in 
 our devotednefs to God and goodnefs is attain- 
 able, as in the gracious acceptation of the Go- 
 fpel is fo .ftiled j and is a very different and di- 
 ilinguifhable thing from the character of many, 
 who play f^ft and loofe with God j from that 
 charadler, for inflance, which is given of the 
 Ifraelites in Pful. Ixxviii. 8, as a generatioji 
 that Jet not their hearts aright^ and whofe fpi~ 
 ritwas not ftedfajl with God: and in ver. 37, 
 whofe heart ivas not right with him, neither 
 were they ftedfa/i in his covenant. A right 
 fpirit is the reverfe of this, jiedfafi with God 
 and his covenant. That is, 
 
 (i.) Our defign and purpofe fhould be for a 
 conftant adherence to God and our duty at all 
 times. Thofe refolutions for God are infin- 
 cere, which are made with a defigned excep- 
 tion againft fome known precepts, or in fa^* 
 vour of fome known fin : and thofe are e- 
 qually infincere, though they fliould be ever 
 fo extenfive as to the branches of duty, which 
 are made only for fome particular times and 
 feafons, and not for all. As fuppofe, I will 
 mind my foul and the fervice of God upon 
 Lord's-dayi% but I will be my own mafter and 
 at full liberty on other days : or, now in a fe- 
 rious hour, when temptation is at a diftance, 
 I will fet myfelf to repent of my fins and to 
 
 walk 
 
Serm.xvi. Perseverance. 357 
 
 walkfoftlys but if, when temptation returns, 
 when my companions renew their importu- 
 nity, I fliould begin a nev/ Icore, I hoi.->e I 
 fhali repent again, and God will forgive me. 
 Such purpofes formed with a view and a fort 
 of defign of turning again to folly, are an a- 
 bomination to God, and fliew that the fiift 
 ftep is not taken in real religion. There may 
 be purpofes of conftancy, and yet a fatal mis- 
 carriage ; but if even thefe be wanting, that 
 man's religion is vain. He cannot be filled 
 truly upright in the loweft fenfe, even in in- 
 tention, who is not come fo far as to purpofe 
 not to tranfgrefs ; who makes it not his fixed 
 defign to be faithful to God, and to maintain a 
 good confclence, at one time as well as at ano- 
 ther, for the future as well as at prefcnt ; 
 and efpecially to be upon his guard in a known 
 hour of temptation, and when he may be mofl 
 apprehenfive of danger. 
 
 (2.) Religion mufl be adually made our 
 fated and ordinary hufinejs, to^ denominate 
 us with any propriety conftant in it. We mufl 
 fet about it as our work and main concern, 
 and not only mind it on the by. Thl-s is im- 
 ported in that expreffion of the apoflle, A5ii 
 xxiv. 16. Herein do I exercife myjelf, to 
 keep a confcience 'uoid of offence toivard God 
 and toivard men. " I reckon this m.y chief 
 " bufinefs, and accordingly make it my daily 
 " care and employment, to endeavour to know 
 « and do my duty to God a«d men, i have 
 ''^ no concern upon my hands, that i efleeni 
 A a 3 ■' equal 
 
35^ CoKSTANCY cmd Vol. II. 
 
 " equal to this." Though the thoughts are 
 not imployed at all times with equal intenfenefs 
 and application to the diretl confideration of 
 our duty, as it is impoffible they fliould be ; 
 yet thefe thoughts are commonly uppermoft 
 in the mind of a man truly religious, they of- 
 ten recur to it -, he minds them, as we fay, ever 
 and anon : adtual attention to his main con- 
 cern is not long intermitted. 
 
 (3.) Deliberate and prefumptuous fim muft 
 be carefully avoided \ or a breach will be 
 made upon our conftancy and ftedfaftnefs in 
 the work of the Lord. In the mild and favour- 
 able fenfe of the Gofpel, fins of ignorance 
 and common infirmity break not in upon chri- 
 flian conftancy : though they are fins, yet 
 they are not properly breaches of covenant. 
 If we fet out in our chriftian courfe with a 
 jufi; confideration of the fi:ate of human na- 
 ture, we did not abfolutely refoive againft 
 thefe ; though we refolved not to countenance 
 them, and to endeavour more and more to 
 outgrow them under divine culture and grace : 
 and as long as we retain that temper with re- 
 ference to our ordinary infirmities, they fhould 
 not be thought breaches of covenant. The 
 Pfalmift^ before his great fall, though he was 
 aware of many imperfed:ions, could fay, Pfal. 
 xviii. 21. 22. / have kept the ways of the 
 Lordy ajid have not wickedly departed from 
 my God. For all his judgments were before 
 mey and I did not put away his ftatutes from 
 me* But known and prefumptuous fins are 
 
 of 
 
Serm. xvi. Persevt- range. 359 
 
 of quite another nature, fuch as are diredly 
 voluntary and chofen, againft the dictates of 
 a man's own judgment and confcience : Thefe 
 arc dired infults upon God's authority. Every 
 particular ad: of this kind is contrary to cove- 
 nant-engagcLnents, and fo far a renouncing of 
 God for our Lord and Sovereign. If a good 
 man fall into fuch offences, it is impoffible 
 for him to be affured that he is born of God, 
 as long as he continues under the power of 
 them. And in the" number of -fuch prefump- 
 tuous fins we muft reckon 
 
 AH great and notorious fms'm their nature; 
 fuch as either any man may difcern to be amifs 
 •by the light of nature, or that a man com- 
 petently acquainted with the holy Scriptures 
 may plainly perceive to be forbidden there. If 
 a man fall into any of thefe crimes, tho' upon 
 a fudden temptation, and without difcernable 
 thought and refledion j yet they cannot be 
 called (ins of mere furprize and infirmity, be- 
 caufe they are fo contrary to the light and ha- 
 bitual frame of a good man, that they could 
 not be done without fome reludlancy. 
 
 And any fin, tho' of the kafi: kind, when 
 it is committed upon a^iial deliberation, and 
 againft the adual judgment of the mind, is 
 a wilful fin, which breaks in upon evangelical 
 ll:edfafi:nefs. If there be time and fpace be- 
 tween the temptation and the ill action, to 
 confider the evil nature of it ; if our heart 
 rebukes us at the time, admonifhing us that 
 God forbids what we are about to do, and yet 
 A a 4 we 
 
366 Constancy ^«^ Vol.11. 
 
 we prefume to do it 5 if there be debate and 
 arguing, and yet temptation carries the day ; 
 this is a breach of covenant, tlio' in ever fo mi- 
 nute an inftance. It makes us the ferv ants of 
 fill 3 for to whom we yield ourfehes fervafits to 
 obey, his Jerv ants we are to whom we fo oheyy 
 whether of fin unto deaths or of obedience unto 
 right eoufncfs^ Rom. vi. j6. And if a fervant 
 of God fo yields himfelf to any wilful fin, it 
 would be a fin unto death, if he was not re-» 
 newed again to repentance. 
 
 And much more heinous frill will it be, if 
 the inflance of offence, into which a man falls, 
 be at once greatly criminal in itfelf, and 
 fuch as confcience is habitually furnifhed a- 
 gainft, and alfo which is ad:ualiy remonftrated 
 againft at the time. This is a prodigious breach 
 upon the temper and charader of a faint. As 
 in the cafe of David's dreadful fall into the 
 complicated fins of adultery and murder j or 
 that of Peter, when he denied his Mailer 
 thrice with oaths and curfes, and that after a 
 folemn warning which he had received but a 
 few hours before of his danger. Such fms 
 make a dreadful wafle upon confcience, and 
 fuch an interruption in a holy courfe, as would 
 be ruinous without particular repentance, and 
 really makes their recovery difficult. Hence 
 David found occalion to pray for God's crea- 
 ting power to purify and renew him, as if he 
 was to begin the divine life anew, Pjal. li, 
 Create in me a clean heart, God -, and re- 
 new a right fpirii within me. And Peter ^ 
 
Serm. XVI. Perse ve rang eJ '361 
 
 recovery is defcribed as another converiion, 
 huke xxii. 32. When thou art converted^ 
 jirc7igthe7i thy brethren, Tho' fuch inftances 
 of recovery may prevent utter defpair in others 
 upon their falls ; yet the falls themfelves are fo 
 marked in Scripture, as much more flrongly to 
 admonifli us againft the like. 
 
 (4.) Upon any known falls, there fhould 
 be a fpeedy and proportionable repentance. 
 Next to a conftant evennefs in our walk 
 without turning again prefumptuoufly to folly, 
 a quick return to God and to ourfelves by 
 unfeigned and anfwerable repentance, is the 
 befl that can be done ; that the interruption 
 may be as fmall as poffible. Indeed David's 
 cafe is a fad inftance of the hardening quality 
 of fuch offences even in good men, that he 
 feems to have continued many months under 
 the power of his fin : It is a mighty inflance 
 of grace, that he was recovered after all. But 
 certainly where there is a latent principle of 
 goodnefs under fuch fins, it is not ufual to 
 jiiffer them to lie long upon them. Upon 
 the return of fuch exercifes, as a pious man 
 has accuftomed himfelf to felf-examination 
 and prayer, hearing or reading the word of 
 God, furely he will bethink himfelf, and then 
 not be eafy till he break off his fin by re- 
 pentance, and come to hirnjclj. His return 
 v/ill be with eminent bitternefs and deep for- 
 row ; he will not be for covering or extenu- 
 ating his fin with excufes, or for avoiding juff 
 fiiame for it j but will condemn himfelf more 
 
 feverely 
 
36i Constancy ^;2z? Vol, H. 
 
 feverely than others can do, and give glory 
 io God by confefiion and reparation to his 
 power, as publick as his offence was. Like 
 Peter, when roufed out of his lethargy, he 
 went oiity and wept bitterly. He will do all 
 that lies in him, to repair the diilionour 
 done to God, or the damage to his neigh- 
 bour ^ will walk foftly and humbly all his days j 
 lie as a deep penitent at the foot of divine mer- 
 cy ; endeavour to regain the ground he has 
 loft, and to repair the breaches made in the 
 healthful ftate of his foul ; and double his 
 guard and care for time to come. 
 
 The iffue of a fall with a good man, fluould 
 be like that defcribed by the apoftle in the 
 cafe of the Corinthians, 2 Cor, vii. 11. This 
 j elf -fame thing, that ye for rowed after a godly 
 Jort, what carefidnej's it wrought in you, that 
 you might not offend again ? Yea, what clear- 
 ing of your f elves ^ Not by felf-juftification or 
 excufes j but by endeavours to clear yourfelves 
 from guilt, by application to God for his par- 
 doning mercy ; and from the fin itfelf, by 
 putting evil far away. Tea, what indigna- 
 tion at the fin, and at yourfelves for having 
 been guilty of it ? Tea, what veheme?it defire, 
 that you might by no means fail of pardon 
 and purification ? Tea, what zeal for the ho- 
 nour of God in time to come, out of a fenfe 
 of the difhonour which you had caff on him 
 and his ways ? Tea, what revenge upon your 
 fins, by careful endeavours to mortify the deeds 
 of the body ? Thofe, who after eminent falls^ 
 
 have 
 
Serm. xvl. Perseverance. ^6^ 
 
 have nothing of this temper, will have juft 
 ground to fear the inlicerity of aU their 
 former pretenfions. 
 
 2. The chritlian temper and courfe muft be 
 perfijled in to the end of life. This is to be fted- 
 faft and unmoveable in it. It is not enough, that 
 therehathappear'dfomeevenncfsandconftancy 
 hitherto j but we muft be careful that we 
 hold out to the end. Many have begun and 
 continued for a while to behave in a very pro- 
 mifing manner, but their latter end has been 
 worje than their he<:!^inning^ ■ and they have 
 proved apoftates after all. But we arc con- 
 cerned, as it is faid the righteous fiall do^ to hold 
 on our way^ Job xvii. 9. and having begun to 
 buildy that we may be able to finijh. 
 
 That we be not wearied out by the length of 
 our way. We are to lift up the hands that hang 
 downy and the feeble knees^ Heb. xii. 12. Not 
 allowing ourfelves to be weary of well-doing 5 
 either by reafon of the frequent repetition of 
 felf-denying duties ; or through the decays of 
 age and ftrength, and the increafeof bodily 
 infirmities, which are apt to make the exercifes 
 of religion tirefome. We Should be careful 
 to maintain a willing fpirit ^ even when the 
 fejli is weak. Thus it is promifed, Ifa. xl. 31. 
 That they that wait upon the Lord fiall renew 
 their jlrength^ they fmll mount up with wings 
 as eagles, they foall run and not be weary, and 
 they. Jlmll walk and not faint. 
 
 That we fuffer not ourfelves to give over our 
 work in defpondency, becaufe of the flow pro- 
 
 grefs 
 
'364 Constancy ajid Vol. II. 
 
 grefs and fmall faccefs we difcern: As if it was 
 an impra<flicable thing to arrive at the perfedion 
 we hope for, becaufe we ftill find oppofition 
 from depraved appetites, and afFedlions and paf- 
 fions. We fhould go on notwithftanding in our 
 conflid:, as aflured of vidory if we faint not. 
 
 That we are not affrighted from our fted- 
 faftnefs by the approach of fufferings ; but re- 
 fblutely adhere to God and a good confcience, 
 *withjlanding in an evil da\\ that having done 
 all we v[\2iy Jiand : Remembring the terms on 
 which Chrift invited us to become his difci- 
 ples, that we muft be content to deny oiirjehesy 
 to take up our crofs, any crofs which he lays in 
 our way, and to follow him^ whitherfoever he 
 leads us ; and that ivhofoever willfave his life 
 by turning his back on Chrift, fialllofe it 3 and 
 whofocver will lofe his life for his fake^ Jhall 
 find ity Mat. xvi. 24, 25. 
 
 That we fuffer not ourfelves to be drawn a- 
 fide from the faith or prad:ice of the gofpel, by 
 giving heed to them that lie in wait to deceive; 
 but beware, lefi being led away by the error of 
 the wicked, we fall from our own jledfafijiefs, 
 2 Pet. iii. 17. To this purpofe it concerns us 
 to fee, that our perfuafions are well-grounded 
 in the word of God, and not taken up upon 
 truft ; and then that no other confideration, 
 befide evidence of a miftake, draw us off from 
 that which we apprehended to be the truth 
 as it is in Jefus, or from the pradice of any 
 known duty. 
 
Serm. xvi. Perseverance. '3^5 
 
 And finally, that we be not infenfibly drawn 
 on to apollacy, by the importunate allurements 
 of prefent temptations. Many who behaved 
 well for a time, and fome that have acquitted 
 themfelves with bravery in a time of perfecu- 
 tion } yet by remitting their care and watch- 
 fulnefs, have had the edge of holy affeftions 
 and refolutions fo worn off by degrees, thro* 
 the deceitfiilnefs of riches, the cares of life, and 
 the cuftomary fociety of irreligious men, that 
 they have left their Jirjl love, the things that 
 remain are ready to die^ if they prove not abfo- 
 lute apoftates. It claims the lively and daily 
 concern of all who would finifh well, to guard 
 againfl this danger. 
 
 II. I am to fhew the necejfity of this qua- 
 lification oijiedfajlncfs, in the whole chriftian 
 temper and work. 
 
 I. It is neceflary to our acceptance with 
 God, and our final happinefs by divine con- 
 flitution. 
 
 Conflancy or evennefs in our courfe of o- 
 bedience, fo as not to turn afide knowingly to 
 crooked paths, is many ways fignified to be a 
 neceflary term of our acceptance. It is a na- 
 tural fruit of fincerity or uprightnefs j and 
 therefore as that is infifted upon, fo muft this 
 fruit of it be. The Pfahnift defires to be 
 kept free Jrojn prefumptiious Jins-, becaufe 
 then, fays he, fiall I be upright, and I /hall 
 he innocent from the great tranfgref/ion, Pfal. 
 xix. 13, Cuftomary finning is often declared to 
 
 be 
 
366 Constancy ^W Vol.11. 
 
 be inconfiftent with a new nature, or being 
 born of God. So the apoftle John^ i John iii. 
 6. Whojoe'^jcr abidcth in him^ fmneth nofy 
 as a matter of allowed and ordinary practice ; 
 nvhofoeve?- f^mieth in fuch a manner, hath 
 not feen him, neither knoivii him. No, he be- 
 longs to another mafter and father j for, ver, 
 8 . He that committeth fm, is of the devil. 
 Ver. 9. Whofoever is born of God, doth not 
 commit fin, for his feed remaineth in him ', 
 and he cannot fm, becaufe he is born of God. 
 And fo our blefled Lord himfelf, John viii. 34. 
 Whofoever committeth fin, is the fervatit of 
 fn. The meaning of thefe palTages can be 
 no lefs than this ; that a truly good man can- 
 not allow himfelf ordinarily to commit a 
 known iin, and leaft of all to continue wal" 
 lowing in the mire, if he {hould fall into it. 
 Without an habitual abftinence from known 
 Uns, we can have no title to the benefit of 
 Chrift's facriiice. Under the law no facrifice 
 was allowed for prefumptuous offences ; but 
 he who did aught prefumptitoujly, was under- 
 Hood to reproach the Lord, and was to be 
 cut off from amon^ his people. Numb. xv. 30. 
 The reafon is given, ver. 31. Becaufe he had 
 defpifed the word of the Lord, and had broken 
 his commandmejits. Under the Gofpel indeed 
 the virtue of Chrifl's facrifice reaches to pre- 
 fumptuous fins, as well as others : T^he blood 
 cffefus Chri/i cleanfeihfrom all fin, i John i. 7. 
 But from none without repentance, or till 
 men come to walk in the light, and not in 
 darknefs^ ver. 6, Perfe- 
 
Serm. xvi. Perseverance. 36- 
 
 Perfeverance is equally neceiTary to our final 
 reward. So the promifes run. He that t'w- 
 dureth to the end, Jlmll be faved. Mat. x. 22. 
 To them J who by patient continuajice in well- 
 doing, Jeek for glory ^ and honour y and irnmor-^ 
 tality, eternal life, Rom. ii, y. Be thdujaith- 
 ful unto the death, and I will give thee a 
 crown of life. Rev. ii. 10. Blefjed is that fer- 
 vant, whom his Lord when he cometh, Jl:all 
 find fo doing, Luke xii. 43. On the other 
 hand, apoftacy is declared to cut olF all juft 
 hope, and to fix men under the moft dreadful 
 doom, Ezek. xviii. 24. When the righteous, 
 turneth from his righteoufnefs, aiid commit'-' 
 teth iniquity, and doth according to all the 
 abominations which the wicked man dothy 
 fjjall he live? All his righteoufnefs that he 
 hath done, fiall not be mentioned ; in his tref- 
 pafs that he hath trefpajfed, and in his fui 
 that he hath finned, in them fiall he die^ 
 Heb. X. 26, 27. If we fm wilfully, after we 
 have received the knowledge of the truths 
 that is by apoftacy, and without repentance, 
 there remaineth ?io more facrifice for fins : 
 But a certain fearful looking for of judgment y 
 end fiery indignation, which fhall devour the 
 adverfaries. If v/e draw hack, it is unto per^ 
 dition, ver. 39. 2 Pet. ii. 20, 21. If after 
 men have efcaped the pollutions of the worldy 
 through the knowledge of the Lord and Sa- 
 viour Jefus ChriJI, they are again entangled 
 therein and overcome ; the latter end is worfe 
 mth them than the beginning. For it had 
 ^ been 
 
36S Cons TAN CY ^?;z</ Vol. IL 
 
 been better for thetn not to have kftowft the 
 way of right eoufncfsy than after they have 
 known ity to turn from the holy commandment 
 delivered unto them. Awful warnings ! which 
 fhould ever keep up a wakeful care to finifli 
 our courfe with joy. 
 
 2. Stedfaftnefs is necefTary to the credit of 
 our holy profeffion. Nothing is fo great a 
 difparagement to religion, and fo freely opens 
 the mouths of its enemies, as any fcandalous 
 falls, or efpecially the open apoftacy of thofe 
 who have made a diflinguifhing pretence to 
 it. The body of mankind, how injurioufly 
 foever, will interpret that to be a defedl in 
 religion itfelf, which is really nothing elfe but 
 the great imperfecflion or in Sincerity of thofe 
 who have pretended to it : And therefore every 
 good man fhould be folicitous, that his good 
 may not be evilfpoken of through his default, 
 Rom, xiv. 16. tV'o to the world becaufe of 
 
 offences. But wo to that man by whom the 
 
 offence cometh^ Matt* xviii. 7. 
 
 3. It is necefTary in conformity to our Lord 
 Jefus Chrift : That we may prevailingly bear 
 his refemblance, though we cannot in this 
 world do it perfedly. The apoftle fohn ar- 
 gues from God's perfe<51: and abfolute purity 
 and holinefs, that prevailing purity is necefTary 
 in all that (hare in his friendfhip^ that if we 
 fay, we have fellowjhip with him^ and walk 
 in darknefsy we lie, and do net the truth, 
 1 John 1. 5, 6. So all that the holy Jefus will 
 own for his, muft be really conformed to him, 
 
 I in 
 
Senn. xvi. Perseverance. 369 
 
 in the ftedEiftnefs of obedience which he per- 
 formed in our nature, though they cannot 
 come up to his perfedl and abfolute meafure. 
 His courfe ot o ^edience was exadtly uniform, 
 regular, and even without any variation ; he 
 always adually exercifed a devotednefs to God. 
 The fame temper muft be habitual in us, or 
 there will be no fimilitude of character. And 
 as he was obedient unto deaths Phil. ii. 8. and 
 finijled^ as well as began, the work which God 
 gave him to do, John xvii. 4. fo we muft in 
 our meafure follow him to the end of our 
 courfe below, being faithful unto deaths 
 
 By way of refledllon, 
 I. We have here a rule for trying the good- 
 nefs of our ftate, as far as we are advanced in 
 life, by enquiring into the evangelical conftancy 
 of the chriftian temper and courfe, lince wehave 
 given up our names to be the Lord's : Whether 
 it hath been the daily fettled bent of our fouls 
 to pleafe God, and avoid every known fin. 
 Too many feem allowedly to divide their 
 time between God and fin : From tranfgref- 
 fing they fly to repentance ; and then, as if 
 paft accounts were cancelled by that means, 
 they return again with eafe from repenting to 
 known tranfgreffions : Thus they do in a cir- 
 cle, and think they have done enough. They 
 are always overcome, when a fui table temp- 
 tation offers, and always forry when it is over, 
 but as ready as ever to relapfe when a new 
 temptation comes. Their goodmfi is as the 
 B b morning 
 
ijo Constancy afid Vol. II* 
 
 morni?jg cloudy mid as the early dew it paffes 
 away. This is not vital religion, nor thefe 
 the fpots of God's childrcit. Their purpofe is 
 never allowedly to offend, their ordinary courfe 
 is an even walk with God -, they rarely fall fouW 
 ly and prefumptuoully • but if they do, they re- 
 pent in earnell:, and very feldom relapfe. Yet> 
 
 2. The beft have room to cenfure them- 
 felves for the leffer unevenncfTes of their frames 
 and com-fe. Though they fliould not be fuch 
 as are direct breaches of covenant, yet they are 
 iinful and evil; and the Gofpel-way to prevent 
 thefe from making an inroad upon the habitual 
 ilate of our fouls and our peace with God, is by 
 difallowing them, exerciling a general repen- 
 tance for them, endeavouring to gain ground of 
 them, and folliciting for the daily pardon of 
 them thro' the blood and interceffion ofChrift. 
 
 3, We have all reafon to be excited to the 
 greateft concern and care, that we may always 
 be fledfafl and unmoveable in the work of the 
 Lord. 
 
 We have many warnings of our danger, by 
 Scripture and experience, both of intermiflions 
 to which we are fubjed:, and of greater falls, 
 and even of apoftacy itfelf : Enough to a- 
 "waken our conftant fear and care. 
 
 Every breach made in our chriflian courfe, 
 lefTens the pleafure of it, unavoidably increa- 
 fes our. difficulties, and is in itfelf a tendency 
 to apoflacy. Which fliould therefore fet us 
 on our guard againft the leall defection from 
 God. 
 
 3 ' The 
 
ScrnliXvi. Perseverance. 371 
 
 The fledfaftnefs of God to his covenant 
 with us, and the uniform courfe of his pafl 
 goodnefs to us, are arguments to our r;r;..itude 
 not to be unftedfaft with him, He is with 
 7{s ivhile we are with him ; his covenant is 
 ordered in all thingi and Jure, and hh pro^ 
 mifes yea and amen 5 he never breaks with 
 us, till we are grofly perfidious. And we have 
 found him hitherto nigh at hand to us, in all 
 that we have called upon him for. Upon any 
 revolt therefore he may juftly expoftulate with 
 us. What iniquity have ye fQU?id in me, that ye 
 are gone far from me^ and have walked after 
 vafiity? Jer. ii. 5. 
 
 The bell we have to exped, if we turn afide 
 to folly, is, his fatherly corrections. There 
 is not a kinder declaration in the book of God, 
 
 than that in PfaL Ixxxix. 30 33. If his 
 
 children forfake my law, and walk not iji my 
 judgments y Then will I viftt their tranf^ 
 grejfion with a rod, and their iniquity with 
 Jlripes, Neverthelefs my loving^kindnefs will 
 I 720t Utterly take from hitn, nor fuffer my 
 faithjulnefs to fail. The defign of fuch cor- 
 redtions is gracioufly to reclaim them ; but 
 whyfliould we make our father's rod neceflary? 
 That we may therefore be ftedfafl and un- 
 moveable, I would offer the following direc- 
 tlons for a clofe. ; 
 
 See that you begin well upon the foundation 
 of a fincere and unreferved devotednefs to 
 God J that you have the power, as well as 
 the form of Godlinefs. A flaw in the foun- 
 B b 2 dation 
 
372 Co N6TAN CY j;2i VqLIL 
 
 dation will make the building totter ; and un- 
 lefs it be redlified, may occafion our perishing 
 under the ruins of it ; like the houje which 
 our Saviour fpeaks of, that was built upon the 
 fand. 
 
 Often review the ftate of your fouls -, let 
 not long accounts remain without infpedion : 
 But often examine, what ground you have 
 gained or loft, that diforders may be foon rec- 
 tified, before they have proceeded far, or be- 
 fore your hearts are hardened through the de- 
 ceitfidnefs offm. 
 
 Improve every melancholy inflance of the 
 falls of others, to awaken your own caution. 
 When you fee other peoples mifcarriages, the 
 beft improvement you can make of them is 
 that to which the apoftle diredts upon fuch an 
 occaiion 3 Let him that thinketh he Jiandethj 
 take heed lefl he fall ^ i Cor. x. 12. 
 
 Be ftedfafl: in the faith, as ever you would be 
 fteady in you obedience. That is the princi- 
 ple which feeds and animates chriflian obedi- 
 ence. Every dodtrine of, divine truth has a 
 pradlical influence j and its influence will be 
 proportionable to the flrength of our perfuafion 
 about it. If your faith be fhaken, that which 
 depends upon it, and would not be a reafon- 
 able fervice without it, will be fhaken too. 
 
 Aim at advances, if you would not decline. 
 If once you think you are come to your full 
 pitch, it will foon make you remifs, and lay 
 you open to the fnares of life. Therefore St. 
 Feter unites the exhortations 5 Beivare, le/l 
 
 you 
 
Serm. xvi. Perseverance. 373 
 
 you fall from your ftedfaftnefs : But grow in 
 grace and in the knowledge of Jefus Chrijl, 
 I Pet. iii. 17, 18. 
 
 Eye the moft excellent examples to excite 
 your emulation. Make thofe your chofen pat- 
 terns, who walk moft clofely with God -, and 
 even them no farther than they do fo. 
 
 Truft not your own hearts, but in him who 
 is able to keep you from fallmg^ And there- 
 fore often and earneftly pray to him to keep you 
 back from prefiwiptuous fim, Pfal. xix. 13. to 
 make you peifeSl^, Jiablifi, ftrengthen^ fettle 
 youy I Pet. V. 10. to keep you by his mighty 
 power, through faith unto fahation, ch. i. 5. 
 
 And often think of the promifed reward as 
 fure, and great, and near. Knowijig the time, 
 Chriftians, reckon it high time to awake out of 
 fleep ; for now is your fahation nearer than 
 when ye believed. 
 
 B b 3 S E R- 
 
(374 ) 
 
 SERMON XVII. 
 
 A tender Spirit. 
 
 3 Chron. xxxiv. 27. the former part. 
 Bccaiife thme heart nz'as tender. ^^^ 
 
 t a A HIS is God's own commendation of 
 I ^^ng Jojlah, He entred upon his 
 '^ reign very young, at eight years old-, 
 and though he was the fon of an exceeding 
 wicked father, yet was a prince of eminent 
 religion through the feveral periods of his go- 
 vernment. Perfonal reHgion appeared in him 
 betimes. In the eighth year of his reign ^ while 
 he was yet youngs or when he was but fixteen 
 years old, he began to feeJz after the God of 
 David his father ; that is, he publickly avowed 
 the worfliip of the true God, which had been 
 notoriouily call off in the days of his own 
 father ^;;;o;z, ver. 3. And in the twelfth year 
 of his reign, the twentieth of his age, he began 
 to purge Judah afid Jerufalem fro?n the high 
 places y and the grove Sy &c. He began a pub* 
 
 lick 
 
Serm. xvii. A tender Spirit, 27$ 
 
 lick reformation of the worfliip of God, from 
 the abufes which had been countenanced in 
 the days of his predecelTor ; feveral of which 
 the facred hiitorian goes on to enumerate. 
 A/id i?2 the eighteenth year of his reign^ when 
 he was twenty-fix years old, he proceeded to 
 repair the houfe of God, "oer. 8, &c. In 
 the courfe of the repairs, Hilkiah the priefl 
 found a book of the law of the Lord given by 
 Mofes, ver. 14. 
 
 Whether this was that original book of the 
 law which Mofes laid up by the ark, or fome 
 antient authentick copy of it, is not fo certain. 
 Probably this had been concealed in fome fe- 
 cret place of the temple, to fecure it from the 
 impious fury of fome of the idolatrous kings 
 olfudah', and now happily came to light, 
 when people were fet to work to repair it. It 
 is plain by what follows, that both king and 
 people were in a great meafure Grangers to the 
 contents of it till this difcovery. Probably 
 the reading of the law had been negle<^ed both 
 publickly and privately in the reigns of feveral 
 wicked kings who had gone before fofiah ; 
 it may be mofl of the copies had been wilfully 
 deflroyed, or, by the general negled; of tran- 
 fcribingmore, were grown very rare and fcarce. 
 Without doubt the king had not written a 
 copy of the law with his own hand, according 
 to the command in Dent, xvii. 18. which 
 furely he would have done before this time, in 
 obedience to the law, if he had been particu- 
 larly acquainted with it ; fince he is declared 
 Bb 4 to 
 
376 • A tender Spirit. Vol. II. 
 
 to have dojte that wbieh is right in the fight of 
 the Lord from his early days, ver. 2. i. e. ac- 
 cording to fuch degrees of light about the 
 mind of God as he had, before the law was 
 found ; either by hints received from fome 
 good people about him ; or by means of fome 
 imperfedl abJiraBs of the law, which might 
 go about while intire copies were wanting. 
 
 The law being found, it was carried to the 
 king -J who, like a man earneftly delirous to 
 know the way of God more perfdll)\ ordered 
 it to be read to him ; and like a man of a ten- 
 der confcience, when he heard the words of the 
 laWj rent his clothes^ ver. 18, 19. fell under it, 
 ilruck with the dreadful threatnings contained 
 in it againil tranfgreiTors j and apprehending 
 from them, that great wrath from the Lord 
 was like to be poured out upon them, fends a 
 deputation of fome of his principal minifters to 
 inquire oj God in the cafe by Huldah the pro^- 
 phetefs, ver, 20, 21. to enquire whether there 
 were any hopes that God's anger might be 
 appeafed, and what was necefTary to this end. 
 Huidah by diredion from God lets him know, 
 that God was peremptorily refolved to execute 
 his vengeance upon the Jews for their great 
 and long revolts from him : but for the 
 king himfelf, he fhould have the favour to 
 be gathered to his grave in peace, that his 
 eyes might not fee all the evil that was 
 coming upon them. The reafon of this mark 
 of dillinclion in Jofialfs cafe is given in the 
 text ; - Becaufe thim heart was tender, and 
 Hi ■' ■ thoii 
 
."Serm. xvii. 'A ttmdcr Spirit. 377 
 
 tijou haft humbled thyfelf before God, when thou 
 hrardeji his words againfi this place^ &c. / 
 ba've even heard thee alfo^ faith tbe Lord. 
 
 I have chofen this divine encomium upoQ 
 an Old Teftament laint, to reprcfent to you 
 one eminent ingredient or qualification of the 
 chrirtian temper, which fliould attend us with 
 reference to every part and branch of it 3 a 
 tender heart. 
 
 The fame thing is exprelTed by an heart of 
 feJJj in oppoiition to a jlony hearty in fome 
 promifes of the Old Teftament, which were 
 to receive their principal accomplifhment in 
 evangelical times in the fpiritual feed of Abra- 
 ham^ in. Ezek. xi. 19, and chap, xxxvi. 26. I 
 will take away the ftony heart out of your 
 Jlejlj, ajid 1 will give you an heart of flefto. 
 I apprehend St. Faiil had thofe promifes in 
 his eye, when he fays to the Corinthian con- 
 verts, 2 Cor. iii. 3. Te are manifejlly declared to 
 be the epiflle of Chriji, miniftred by us, written, 
 i20t with ink, but by the Spirit of the liviiig 
 God ; 7J0t in tables of Stone, but in flefily tables 
 of the heart. Thefe converts were a fort of 
 epiftle from Chrift, in commendation of the 
 iincerity and efficacy of the apoftle's miniftry 
 among them: this commendatory epiftle of 
 Chrift was written in ihtfejljly tables of their 
 heart; that is, in their hearts madefoft, and rea- 
 dy to attend to and obey the Gofpel by the ope- 
 ration of the Holy Spirit, agreeable to the an- 
 tient promife, that he would give an heart of 
 jleJJ,. 
 
 To 
 
37^ ^ tender Spirif, Vol. IX,, 
 
 To this flands oppofed what we fo often 
 read of, hardnefs of hearty an heart of ftone^ 
 We read of fome, who made their hearts as 
 en adamant fione^ Zech. vii. 12. the extraor- 
 dinary hardnefs of which makes it exceeding 
 difficult to carve or faihion it by art into a re- 
 gular figure. Others are faid to make their 
 Jaces harder than a rock, Jer. v. 5. which you 
 cannot eafily move or penetrate. The fame 
 bad difpofition is elfewhere fet out by a meta- 
 phor taken from a partof flefh as has contrad:ed 
 a brawny ftiffnefs and hardnefs, by much ex- 
 ercife and hard labour. Under fuch an allufion 
 the Gentile world is defcribed as paft feelings 
 Eph. iv. 19. And others as ha'vi?2g their con- 
 Jciences fear'd with an hot iron. The tender^ 
 heart in the text flands oppofed to all this. 
 
 My builnefs upon this head fhall be, I. Toi 
 give a general account of the import of a ten^- 
 dcr heart, II. To defcribe more particularly 
 the ways wherein fuch a temper fhould ex- 
 prefs itfelf. And, III. To fhew what founda- 
 lion is laid for it by chriftianity. 
 
 I. It may be proper to give a general account 
 of the import of a tender heart. Two things 
 feem to be pointed at by it. 
 
 I. A quick and ready feitfe and feeling in 
 fpiritual things. A tender heart is one that 
 h^ilh fenfesexerci fed and prompt to difcem both 
 good andevilf Heb. v. 12. Spiritual things are 
 apt to make a deep impreffion, or fpiritual 
 pains and pleafures are eafily felt, where this is 
 a man's charader, ^ick-^ 
 
Serm. xvii. A tender Spirit. 379 
 
 ^icknefs of apprehenfion in matters of a 
 religious nature is one inftance. Light in the 
 mind is neceiliry to guide all our powers and 
 adions. //' our eye be eiiiU the whole body 
 mufl he full of darknefs : if therefore the light 
 that is in thee, in the underftanding, which 
 is as the eye of the mind, be darkjicfsy how 
 great is that dar hie fs'^ Matt. vi. 23, If our 
 minds are blind to the true light, or under 
 the influence of a falfe light, this >nuft be fol- 
 lowed with diforderinall our adions. But how 
 many are infenfible of the light which fliines 
 around them, and ol rhofe things, of which 
 one would think they might have the fullefl 
 convidion ? T^hcir underjiandings are darhied, 
 through the ignorance that is in them, becaufe of 
 the blindnefs or hardnejs of their hearts, Eph, 
 iv. 18. Godfpeaketh to them once, yea twice-, 
 hut they perceive it not. Job xxxiii. 14. They 
 difcern not plain duty, tho' it glares in their 
 eye with full evidence. They know not the 
 plague of their own heart, tho' it is (o ob- 
 vious to reflection. How happy is it on the 
 other hand, to be ready to take in the light 
 which is offered ? to be quick at difcovering 
 our duty and danger, and wants and difl:em- 
 pers, our befl: friends and our worfl: enemies, 
 the wayin which we ought to go, and the temp- 
 tations in our way ? Things of fuch importance 
 to our fpiritual and eternal welfare ? 
 
 Ready reflexions of confcience are alfo in- 
 cluded. When confcience is filent, fo as not to 
 animadvert upon fin, and check men for it, or 
 
 not 
 
380 '^A tender Spirit. Vol. Ill 
 
 not to fet their duty in view, and excite them 
 to it, or when it favours fome known fin, or 
 connives at the omiffion of fome plain duty :• 
 when this power of the foul is not in a difpofi- 
 tion to a6l, or not to ad impartially; it befpeaks 
 a hard and infenfibie mind. Either the 7m?idand 
 confcience is defiled^ Tit. i. 15. that is, the prac- 
 tical judgment is vitiated, fo as to call evil 
 good, and good evil : or elfe it \^ feared as ivith 
 an hot irony i Tim. iv. 2. fo as to be altogether 
 unapt for fenfation. But a tender heart imports, 
 that confcience is quick and adtive, ready to 
 anfwer its charader of being the candk of the 
 Lord within us to J e arch us out, and to be a 
 faithful monitor, accufmg or excufmg as there 
 is reafon given for either. 
 
 A diipoiition to be eafily and fiiit ably affec^ 
 ted with our own fpiritual concerns, enters 
 into the notion of a tender heart. A hard 
 heart is unmoved by fuch things as are fittefl 
 to imprefs it. Of how many is it the cha- 
 rader, that the knowledge they have dies as 
 they receive it, and kindles no anfwerable af- 
 fedtions ? Seeing many things^ they ohferve them 
 not ; opening the ears, yet they hear not, Ifa, 
 xlii. 20. The meaning of the prophet is, 
 thofe people were as little affedled with the 
 works or word of God, as if they had not {^^n 
 or heard them. Or if affedions are moved for 
 a time, they are but tranfient, they prefently 
 wear off: this is the defcription of the fiony 
 ground. Mat. xiii. 20, 21. So many deal with 
 their convidions, like the man defcribed by St, 
 
 James^ 
 
Serm. xvli. A fettder Spirit. 381 
 
 yames^ chap. i. 24. He beholdcth himfelfy as in 
 a glafsy and goeth away, and ftraitway jorget- 
 teth what manner of man he was. Such is the 
 remorfe of many linners under divine punifh- 
 mentSj like the people oilfrael'm Pfal. Ixxviii. 
 34 — 37. When GodJIew them, then they fought 
 him; and they returned, and enquired early 
 after God. — Neverthelcfs they did flatter him 
 with their ??iouth, and they lied unto hi??i with 
 their tongues : For their heart was not right 
 with him^ neither were they ftedfafi in his 
 covenant. A tender heart, on the contrary, 
 is readily affed:ed according to the nature and 
 importance of things reprefented to it : and 
 thefe affed:ions produce lafting fruit. The im- 
 preflions are ftrong, and the influence is lively. 
 2. A pliable difpofition to yield to divine 
 influences, and ingage in the pra(5lice of our 
 duty, is the other branch of a tender heart. 
 Tho' we fhould have ever fo great a fenfe of 
 iin and duty 5 yet if our hearts are unyield- 
 ing, and will not return unto the Lord, this is 
 hardnefs of heart in the fenfe of Scripture. 
 However we may have been awakened by 
 God's Spirit flriving with us, by the reflec- 
 tions of confcience, by ordinances or provi- 
 dences ; yet if all this leaves us as it found us, 
 if we forfake not the fins of which we are 
 admoniflied, nor engage in the duties of which 
 we are convinced, our hearts are ftill in God's 
 account as the adamant. Indeed the greater our 
 light is, if we hold the truth in wirigbfeoufnefs, 
 our obilinacy is the more aggravated : as Ste- 
 3 phe7i 
 
3^21 'A tender spirit. Vol. IT. 
 
 fhen charges the "Jeivs^ Ads vii. 2 1 . Tejiiff- 
 necked and iincirciimcijed in heart and ears ^ ye 
 do always refift the Holy Ghofi \ counter- adl his 
 deiign and motions. Hardnefs and an impe^ 
 nitcnt heart are miich the fame thing, Rom^ 
 ii. 5» But a tender heart chearfully compHes 
 with the will of God : It cannot be defcribed 
 more fully in a few words than in thefe, that 
 it is 'willing and obedient^ Ifa. i. 19, 
 
 II. I proceed to give a m.ore particular de- 
 fcription of the principal ways \yherein this 
 holy tendernefs of fpirit fhould exprefs itfelf 
 
 in our courfe. And a reorefentation of this 
 
 J. 
 
 may be given in reference to feveral points. 
 
 I. In relation to the word of God y or the 
 difcoveries he has made of his mind. I begin 
 with this, as it was the particular inflance re- 
 ferred to in the cafe of yofiah, 
 
 A man of a religious tendernefs of fpirit 
 will make it his bufinefs to acquaint himfelf 
 with the mind of God. Others may be con- 
 tent to ad: blindfold, or to take their religion 
 upon truft, to receive for doclrines the com- 
 mandments of men j becaufe they chiefly con- 
 fult their own eafe, or that which may be ac- 
 ceptable to other people. But a good man 
 has in the firft place determined \.o floew him- 
 felf approved to God, and therefore is con- 
 cerned to be well allured of his mind. He 
 may not be fo foft and pliable as others, to 
 the didates and determinations of men j for 
 their mind is not the thing he is inquiring 
 
 after ; 
 
Serm. xvli. ^A tender Spirit. 38^ 
 
 after ; but what his Lord and Mafler reveals 
 for truth, or prefcribes as duty. This he is 
 earneftly folicitous to know, and therefore di- 
 ligently ftudies his Bible, as the notification 
 which God hath given of his mind. Imedi- 
 fate in thy precepts^ fays David^ and have 
 refpeii unto thy ways, Pfal. cxix. 1 5. He en- 
 deavours to make the beftufe of the afliftances 
 within his reach, which may any way help 
 him to undcrftand the Scriptures; efpecially of 
 the miniftry of the Gofpel : but then he does 
 not believe the fenfe of Scripture, given by 
 a minfter, or by any number of minifters, to 
 be the fenfe of Chrift, merely becaufe they fay 
 it is ; but, like the noble Bereans, he fear does 
 the Scriptures diligently, to difcover whether 
 their fenfe agree with this rule, A5ls xvii. 1 1. 
 and readily receives what he finds to have a 
 foundation there, but no more. It is a noble 
 obftinacy to mens authority, and at the fame 
 time befpeaks the greateft obfequioufnefs to 
 Chrift, to admit no more for his mind, upon 
 the di<3:ate of men, than we can ourfehes. 
 difcern to be fo, upon an impartial comparifon 
 of what they fay with that in his word upon 
 which they found it. But on the other hand, 
 a tender fpirit is willing to learn from any 
 man, and will be thankful for any afiiftance 
 to difcover the meaning of the Scripture in 
 any particular of truth and duty. 
 
 Such a man pays a ready and reverential 
 fubje6lion to the authority of God in his 
 wordj as far as he underftands it ; whether 
 
 it 
 
3^4 ^ tender Spir'if. Vol. IV 
 
 it be in lefs or greater concerns, in matters of 
 belief or of pradice. My hearty fays Da- 
 vid, fiands if! awe of thy word, Pfal. cxix* 
 1 6 1 . Such a man chearfully facrifices any fa- 
 vourite opinion or inclination, as foon as be 
 apprehends that the word of God declares 
 againft it. It is included in a man's becoming 
 a Chriilian, that he makes this determination 
 in the general, that every thought fhall be cap- 
 tivated to the obedie?ice of Chrijl, 2 Cor. x. 5, 
 Not that he hath no thoughts, no fentiments, 
 no inclinations which are different from the 
 mind of Chrifl : every mifcake in judgment, 
 every irregular defire certainly is fo. But 
 as he comes gradually to difcern the incon- 
 iiflency between the mind of Chrift and any 
 fentiment or pradice of his own, he puts his 
 general determination in practice in that par- 
 ticular cafe : that wrong thought is captivat- 
 ed to the obedience of Chrift. The lan- 
 guage of his heart concerning the whole law 
 of God, is the fame with the language of If- 
 rael upon the delivery of the Mofaical law, 
 Exod. xxiv. 7. Mofes took the book of the cc-- 
 venant, and read in the audience of the peo- 
 ple : And thy Jaid, All that the Lord bath 
 laid, will we do, ajidbe obedient. And as par- 
 ticulars come to his notice, he yields an obe- 
 dient ear to them. 
 
 He is afraid to do any thing which he 
 doubts to be difagreeabie to the word of God. 
 There is indeed a confcience unduly fcrupu- 
 lous, which is a great obliruCtion to the ufe- 
 
 fulnefs 
 
Serm. xvH. A fender Spirit, 385 
 
 fulnefs and comfort of fome infirm Chriftians : 
 And it is the duty and intereft of all to come, 
 as far as may be, to a clear and determinate 
 judgment about the particulars of their con- 
 dud: j by confidering, as any doubt occurs, 
 what foundation there is for it in the word of 
 God; and by confulting the wife and ju- 
 dicious upon the cafe : for it is pafl doubt, 
 that we (hould not make more fins and du- 
 ties to ourfelves than God hath made fo. 
 But fome, by the weaknefs of their judg- 
 ment, or the power of melancholy, cannot 
 get clear of their doubts, as to fome things, 
 which others efi:eem lawful : And in fome 
 parts of condudt in lelTer matters, pofiiblythe 
 moft judicious can difcern no more than pro- 
 bability concerning the mind of God on either 
 fide. Now while a fcruple remains, tho' it 
 fhould in itfelf be ill-grounded, it is a juft 
 difcovery of a tender fpirit to forbear an adtioii 
 which appears doubtful. The apoflle clearly 
 decides this cafe, in the affair of meats forbid- 
 den by the law of Mofes. The yewifi con- 
 verts, by means of the remaining prejudices 
 of their education, thought it unlawful to eat 
 thefe J the Gentile converts were pcrfuaded of 
 their chrifi:ian liberty, and they were on the 
 right fide of the queftion : But while this 
 miftaken apprehenfion remained in the yewifi 
 converts, it would have been finful in them to 
 do as the Gentiles did, Ro?n. xiv. 23. i^i? that 
 doubteth is damned^ felf-condemned, if he eafy 
 becaiife he eateth not of faiths Where fin is 
 C c fupe(fted 
 
3% A te72der Spirit , Vol.11. 
 
 lufpeded on one hand, and there Is nc room 
 for a fufpicion on the other, a tender fpirit 
 will avoid the doubtful part. 
 
 He is readily imprefTed, fuitable to the fe- 
 veral parts of truth propofed to him out of 
 the word of God. Our affections, under the 
 proper diredion and conduct of light, are of 
 the greateft fervice to facilitate holy obedience. 
 And it is a good indication of a tender fpirit, 
 to have fuitable affedions readily excited, ac- 
 cording to the particular branches of truth' 
 and duty fct before us. It is the general cha- 
 rad:er of a man fi nee rely good, that he trem- 
 bles at God's word^ lOi. Ixvi. 2, 5. Me receives 
 it with reverential awe, and becoming affec- 
 tion. Thus Noah, beiiig warned of God of 
 the approaching deluge, was moved with fear, 
 Heb. xi. 7. This was the expreffion oifofiah'^ 
 tender heart in this chapter, ver. 19. When ke 
 heard the tvords of the law, he rent his 
 clothes. So when the riches of grace are fet 
 before us, to have love and gratitude, and truft 
 in God, excited thereby to a proper exercife, is 
 highly becoming a foul foltened and ingenu- 
 oufly melted by the comfortable difcoveries of 
 the Gofpel. 
 
 And fuch a man frequently compares his 
 heart and life with God's word : as one fuf- 
 picious that he may have offended, and yet 
 truly defirous not to offend, or to make his 
 peace and to come back to God and himfelf, 
 as foon as may be, if he hath offended. / 
 communed^ fays the Pfalmift, with my owfi 
 
 heart. 
 
Serm. xvii. A tetider Spirit. 387 
 
 hearty and tnade diligent fearch^ Pfal. Ixxvii. 6.' 
 I thought on my ivays^ and turned my feet im- 
 to thy tefti monies, Pfal. cxix. 59. 
 
 2. In relation to Jin, a tender fpirit emi- 
 nently appears. 
 
 Convidtion is more eafily admitted, where 
 this is the frame of the heart. Solomon tells 
 us, Prov xvii. 10. that a reproof enters more 
 into a wife man, than a hundred firipes into a 
 fool. When confcience is awake, it is ready 
 to give attention to a hint, and to make per- 
 fonal application. In tim fad inflances, which 
 we have upon record, how far even good men 
 may be hardned through the deceitfulnefs of 
 fin ; that is, Peter's denial of his Mafler, and 
 David's fcandalous fall and continuance in 
 it for fo long a time : yet we have in l^oth an 
 inftance alfo of the eafy admiffion of con- 
 viction by a man habitually good. A look 
 from the Lord Jefus darted the moil pungent 
 convidtion into the mind of Peter, fo that 
 he went out and wept bitterly, Luke xxii. 
 61, 62. And a word from the prophet A^"^;- 
 than bowed Davids heart, and brought him 
 to confefs his fin, 2 Sam. xii. 13. And in 
 another cafe, the numbring of the people, his 
 heart [mote him without a monitor, 2 Sajn, 
 xxiv. 10. A tender heart is jealous of more fin 
 in himfelf than he particularly knows ; there- 
 fore tile language of his heart is often the lamc 
 with Davids, Pfal. xix. 12. Who can under- 
 fland his ei'rors ? cieanfe thou me from fee ret 
 faults. It would therefore be flrange, if he 
 C c 2 fhould 
 
388 A, t aider Spirit. Vol. II. 
 
 fliould be unready to fall under convid;ion, 
 when his fin is fet in order before him ; if 
 then he fliould endeavour to cover and excufe it. 
 Upon convicftion, fliame and forrow rea- 
 dily flow in a tender mind. The hardned 
 ijnner is not ajhajned^ when he comrnitteth abo- 
 minatiom^ Jer. vi. 15. pofTibly he may ^/ory 
 tn his Jhafne^ Phil. iii. 19. But foftning grace 
 flrikes a man with deep remorfe upon the 
 remembrance of his offences ; it produces a 
 broken and a contrite hearty Pfal. li. 17. He 
 is afrmmed and bhiJJjes to lift up his face to 
 God becaife of his iniquities y Ezr. ix. 6. Like 
 the publican, who flood afar off^ and could 
 hardly prefume to lift up fo much as his eyes 
 to heave?! j he fmites upon his breajl^ full of 
 contrition and godly forrow, Luke xviii. 13. 
 His foul is filled with pungent concern, and 
 overfpread with a holy confufion 3 he is more 
 free to condemn himfelf than others can be : 
 and that not merely becaufe he may be liable 
 to human punifliment or cenfure, but much 
 more for his offence againfl God i and even in 
 cafes where men might rather commend than 
 condemn him.' The great impreflion made 
 on his mind, falls in with the confeffion of the 
 prodigal : Father ^ 1 have finned againfl hea^ 
 ven and in thy fight ^ a?2d am ?io more wor- 
 thy to be called thy [on. His forrow is more 
 animated by ingenuity, than by fear. Sin is 
 fo odious and burdenfome to him, that he 
 mourns even for the offences of others ^ and 
 much more for his own. 
 
 He 
 
Serm. xvii. A tender Spirit. 389 
 
 He is afFecfted with known fin of every kind. 
 The omiflions of duty, as well as diredt 
 commiflions of fin. The verv remains of fin 
 dwelling in him, tho' he has hopes that no fin 
 has the dominion, are no fmall uneafinefs to 
 him^ which often occafion fuch a complaint as 
 that, O wretched man that I am I whojhall 
 deliver me from the body of this death? 
 
 He is very foUicitous to be delivered from 
 the guilt and the ftain of the fins of which he 
 is convinced. A foft heart cannot be eafy under 
 the fenfe of fin, till he can have hope of a par- 
 don ; till his feet are ivafied, when they have 
 contracted new defilement. Davidy come to 
 himfelf, exprefi^es the greatefl importunity : 
 JVafi me thoroughly from 7?iy iniquity ^ and 
 cleanfe me from my fin : For I acknow^ 
 ledge my traufgrefjion^ and my fin is ever be- 
 fore 7716, Pfal. li. 2, 3. A true penitent, upon 
 convidtion in any infiance of tranfgrefiion, 
 will fue for mercy, plead the atonement, and 
 earneftly pray for the fand:ifying Spirit. Create 
 i7i me a clea7i heart, Gody after my new 
 impurities ; and renew a right fpirit within me, 
 ver. 10. Even fufpicion of guilt will carry 
 him to the mercy- feat, to fupplicate mercy. 
 
 And the matter will not reft in relentings, 
 but ifiliein themofteficntial part of repentance ; 
 ceafingto do evil, and learning to do well. God- 
 ly forrow worketh repent a7ice to fahation never 
 to be repe7itedofy 2 Cor. vii. 10. 
 
 And as a tender fpirit will naturally difcover 
 
 itfelf in the proper exercifes of genuine repen- 
 
 C c -? tance 
 
390 A tender Spirit. Vol. II. 
 
 tance for fin admitted ; (o it will produce a cau- 
 tious and habitual fear of fin thro' a man's courfe. 
 Hedares not indulge himfelf in a thing which he 
 apprehends difpleafing to God, tho' it fliould 
 be ever fo common, or pafs among men for a 
 trifle. He cibftainsfrom the 'ucry appearance of 
 evil, I Theff. v. 2 2 . as afraid to tread upon doubt- 
 ful ground. He watches and prays that he may 
 not enter upon temptation j is afraid of in- 
 fnaring company, and offuch adiionsashefinds 
 to be generally dangerous to himfelf, tho' they 
 may be lawful andfafeto others. He is careful, 
 that he ??iake not provifion for theflefi to fulfil 
 the lujls thereof^ and keeps his heart with all 
 diligence, 
 
 Thefe are the proper exprelTions of a tender 
 ipirit with reference to fin. 
 
 3 . In relation to the events of providence ^ 
 and the circumflances of his own lot and con- 
 dition. And in this matter, 
 
 When he is under the moil favourable pro- 
 vidences, he is afraid ofabufing divine mercies ; 
 iefi: his table foould become a fnare^ or he fiiould 
 be full qnd deny God : Left he lliould grow fe- 
 CLire and forgetful of his dependance on God j or 
 his fpirit become vain and wordly ; or he fhould 
 put the evil day far from him^ or give in to any 
 criminal indulgence of his appetites, or be lifted 
 up with pride. 
 
 He entertaiiis an awful fear at the apprehen- 
 
 fion of God's judgments. That was David\ 
 
 frame, Pf,cx\x. 1 20. Myfefbtremhlcthjorfcar 
 
 QJ Gody cud lam afraid cj' his judgments. Ncah 
 
 . 1 was 
 
Serm. xvii. A fender Spirit , 391 
 
 was moved with fear of them, when they were 
 at a diftance : And much more will a man of 
 a tender mind be fo, when God's brjid is vifibly 
 jir etched out, or when there are many moral 
 prognoftics that God is making a way to his 
 anger. The leaft tokens of God's difplcafure af- 
 fedt him, fuch as others hardly obfcrve ; and 
 while hardned finners are unmoved under the 
 greateft. 'fer. v. 3. 'Thou hajl Jiricken them, 
 hut they have tiot grieved ; thou hajl conjumed 
 them^ but they have refujed to receive cor- 
 rcSlion j they have made their faces harder 
 than a rock, they have refufed to return. 
 
 He is deiirous to understand the voice of God 
 in his providences ; that God would few him 
 wherefore Jje contendeth with hira. Job x. 2. 
 And he endeavours, that his own temper and be- 
 haviour may comport with the providences he 
 is under; whether they are profperous or afflic- 
 tive. He would both know how to be abafed^ and 
 how to abound, Phil. iv. 12. The particular 
 profped: of calamities approaching, excites him 
 to prepare fuitably to meet his God, Am. iv. 12. 
 And his chief attention from time to time is to 
 the duty of his prefent condition. 
 
 4. This temper, where it is genuine, vv'ill ex- 
 prefs itfelf illuftriouily in relation to /16c' honour 
 of God. 
 
 Such a man will do what he can him felf to pro- 
 mote it. It is the general fcope of his a^ftiions, 
 to do all to the glory cfGod, 1 Cor. x. 3 1 . A.11 
 that he has and is, isiincerelyconfecrated to this 
 .aim. And according to his flation he will be 
 C c 4 i;ctive 
 
392 A tender Spirit. Vol. II. 
 
 adive and zealous in any defigns that are on 
 foot in his day, conducing to the glory of God 
 and the fervice of religion. He guards againft 
 every thing in his own condudl, which may oc- 
 cafion the name of God to be blafphemed. He 
 is willing to hazard his own honour or intereft, 
 or life itfelf, if God may but be glorified ; and 
 can be content to have his own reputation laid 
 in the dull, if his Mafter may be magnified by 
 it. As yohi the Baptift rejoiced greatly becaufe 
 of the bridegroom' s 'voice ^ tho' he forefaw that 
 Chrift's entrance upon his miniftry would 
 eclipfe [the honour of his own. He miiji in-* 
 creafsy but J miijl decreafe, John iii. 29, 30. 
 
 In any fin he commits, while infenfible fin- 
 ners are chiefly concerned for the difhonour 
 done to themfelves, when their fin is found out, 
 a man of a tender confcience chiefly laments 
 the difhonour done to God by it. God by Na- 
 than fet David's fin before him in this view, 
 2 Sa?n. xii. 14. By this deed thou haji given 
 great occajion to the enemies of the Lord to 
 blafpheme : And when David comes to make 
 his ackiiiPwledgment, he principally refledts on 
 the fame thing, Pfal. li. 4. Againfi thee, thee 
 cnly^ have I Jinned, and done this evil in thy 
 fight : that thou mightejl be jiijiijied when thou 
 Jpeakefl, and be clear when thoujiidgejl. 
 
 He greatly rejoices in any thing that tends 
 to the honour of God, If he hears of the 
 advancement of his interefi:, where he hath no 
 immediate concern in the matter j if good be 
 done any where, though he has no hand in it: 
 
 ^nd 
 
Serm. xvii. A tender Spirit. 393 
 
 And in any fervice done by others, though he 
 may feem to be leflened by it himfelf : As Paul 
 rejoiced that Chriji was preached, though fome 
 did it out of e7ivy to him, Phil, i. 18. 
 
 And on the other hand, he is deeply afFe6led 
 with other mens dishonouring God. Rivers 
 of tears run down his eyes, becaufe men keep 
 not God's law, Pfal. cxix. 136. He mourns for 
 abominations done in the land, which he can-* 
 not help, Ezek. ix. 4. as Hezekiah deeply re- 
 fented the blafphemies of Rabjhaketh, Ifa. 
 xxxvii. I, 2, 3. And he is ready to bear his 
 tcftimony againft the fins of others in all pro- 
 per ways. 
 
 This is fome draught of a tender fpirit in its 
 proper features. 
 
 It remains to be fhewn, 
 
 III. What foundation is eminently laid for 
 fuch a temper by chriftianity. 
 
 You fee good men in the antient church 
 were not ftrangers to it j much lefs Should we 
 be under theGofpel: for, the rule of our faith 
 and pradice is more complete. Things of 
 importance to us are no longer wrapped up 
 in figures ; but he who was in the bofom of the 
 Father, hath revealed him, and his will. 
 God hath fpoken to us in thefe laft days by his 
 Son-, as his fulleft and finiftiing revelation : 
 and therefore, ij they efcaped not, who refufed 
 hwi that f pake on earth, much more Jh all not 
 we efcape, if we turn away from him that 
 fpeaketh from heaven, Heb. xii. 25. If we are 
 4 lefs 
 
^94 A fender Spirit. Vol.11. 
 
 lefs movecl and imprelTed by the brighter light 
 which Chrifl hath brought down from heaven. 
 
 The recompences of the Hfe to come are 
 niore fully revealed to us. Indeed the church 
 under the Old Teftament v/as not altogether 
 unacquainted with thefe ; but temporal pro- 
 mifes and threatnings were mofl inculcated in 
 that difpenfaticn, and the future recompences 
 more darkly and fpaiingly. On the contrary, 
 the eternal wrath of God againfl impenitent fm- 
 ners, and the heavenly happinefs referved for 
 faints, are the motives that the Gofpel chiefly 
 dwells upon. And furely the greater importance 
 of the motives that are now principally fet in 
 cur view, fhould make the deeper impreffion. 
 
 The richer difcoveries of grace made in the 
 Gofpel, is a ftrong argument to ingenuity for 
 promoting fuch a temper in us. The grace of 
 Godj that hath appeared to all me?i^ fhould 
 foften our hearts to the mofl; ingenuous regard 
 to our Mailer's will in every thingj his good?jefs 
 fuould lead us to the mod kindly repentance. 
 God's tender concern for our interefts, fo as 
 not to fpare his own Son, but to give him up 
 for us all, fliould infpire us in return with the 
 mofl tender concern for his glory. He that 
 continues hard and infenlible to the gracious 
 perfuafions of tlie Gofpel, furely has no part 
 ]eft in him tender. 
 
 The ceremonial obfervances, which took 
 up fo much of the attention of ferious minds 
 while they were in force, are now fuperfeded; 
 and theif fore the more tender fpirit is juftly 
 
Serm. xvii. A tender Spirit. 39^ 
 
 expeded with reference to the more fubftantial 
 parts of religion that remain. 
 
 Efpecially if we add, that the foftening fpl- 
 rit is more fully promifed and more plentifully 
 communicated to the church now. He mufl 
 have been often refifted, and his motions great- 
 ly quenched, by any who continue hard and 
 obflinate under the Gofpel. 
 
 • 
 
 Some, ijiferences fliall conclude this difcourfe. 
 
 I. We may difcern the difference between 
 this truly chriftian temper, and fome things 
 which people are apt to miftake for it. 
 
 It muft not be confounded with a natural ear- 
 linefs of temper. This is not founded upon 
 a regard to God, nor expreffes itfelf with di- 
 flindtion in a religious conduct; but upon all 
 occalions, with reafon, or without. This in- 
 deed is a weaknefs, and not a virtue ; it lays a 
 man open to temptation from all quarters, aisd 
 makes him liable to every impreffion ; to be 
 carried about with every wind of docftrine, and 
 drawn afide by any follicitation of a tempter. 
 
 It is alfo a different thing from a mere oc- 
 caiional tendernefs under the word or provi- 
 dences of God. Abal) immMed himfclf uiponGod's 
 threatnings, and ivcnt foftly for a little time, 
 I King^ xxi. 27. Fkaroah himfelf did the like 
 upon the execution of fome of God's judg- 
 ments in E^ypt. But thefe were very diffe- 
 rent from the tender heart of ^ofuih. Their 
 humiliation was not an habitual temper, and 
 the fruits of it were very iliort-lived : Jofialfs 
 
 was 
 
59^ A lejider Spirit. Vol. II. 
 
 was lafling, and brought fruit to perfe6lion. 
 Their tendernefs only fhewed itfelf either in 
 feme good words upon a fudden convidion, or 
 in forbearing fome particular fin for the pre- 
 fent : 'Jofiah was led by the impreffion to fet 
 about an univerfal reformation, and to carry it 
 to the greateft extent he could. 
 
 2. Let us all feek after and cultivate a reli- 
 gious tenddnefs of fpirit. It is of indifpenfi- 
 ble neceffity to our acceptance with God. 
 What force lliould that declaration have, to 
 awaken an earneft concern to be pofTefTed of 
 this frame, which God makes in Jfa. Ixvi. 2. 
 !7^ this man will I look^ even to him that is 
 foor and of a contrite fpirity and tremhleth at 
 my word^ It is a ftrong encouragement to our 
 defires, and prayers, and endeavours, that fuch 
 promifes ftand upon record j I will take away 
 the Jiony heart out of your Jle/Jj^ and I will 
 give you an heart of flcjh. If you are con- 
 vinced of the" neceffity of this temper, take en* 
 couragement from fuch a declaration to pray to 
 God for his quickning grace, and to hope that 
 it fhall not be denied in your attendance upon 
 his appointed means. 
 
 And if your hearts are in any meafure foft- 
 ned, labour to preferve their tendernefs through 
 your courfe. Be afraid of the beginnings of 
 liardnefs of heart. Exhort and admonifii 
 yourfelves daily, left youjbouldbe hardnedthro' 
 thedeceitfulnejsoffn^ Heb. iii. 13. Obferve 
 and fall in with every good motion of the Spi- 
 rit of God. Endeavour to maintain an habi- 
 tual 
 
Serm. xvii. A tender Spirit. 397 
 
 tual tendernefs by the frequent exercifes of fuch 
 a fpirit ; efpecially by daily ferious reviews of 
 your own frames and adions, and the fpeedy 
 exercifes of godly forrow and true repentance 
 for every thing you difcern amifs from time to 
 time in your temper or behaviour to God, 
 yourfelves, or your neighbour. 
 
 '1, If you are confcious of fuch a fpirit pre- 
 vailing in you, take the comfort of it as a good 
 evidence that you are in the chriftian ftate. As 
 we have frequent occafion for repentance wath 
 reference to every branch of the chriftian tem- 
 per, (o, thanks be to God, there is room for 
 repentance. A broken and contrite fpirit God 
 will not defpife, Pfal. li. 17. Blejfed are they 
 thatmourji^ for they foall be comfortedy Matth. 
 V. 4. God will have mercy on fuchj and abun- 
 dantly pardon, Ifa. Iv. 7. ^ He isjaithfulajid 
 juft to forgive them their fins, i John i. 9. 
 Though the occafions for penitential forrow 
 will not entirely ceafe, while you are in the 
 body ; yet when the hardned finners mourn- 
 ing time begins, yours will end : At the end of 
 your trial, God will wipe away all tears from 
 your eyes for ever, and give you the rewards 
 promifed to them that overcome. 
 
 S E R- 
 
(39S ) 
 
 SERMON XVIIL 
 
 Chriftian Zeal. 
 
 Rev. iii. 19. the middle of the verfe. 
 Be zealous. 
 
 ZEAL is not a particular grace or vir- 
 tue by itfelf, but rather a qualification 
 which {hould attend us in the exercife 
 of every grace, and in the performance of every 
 duty. 
 
 Indeed it is no virtue at all, unlefs it be 
 well-placed and regulated. Zeal in its ge- 
 neral notion^ is nothing elfe but a ftrong and 
 ardent concern for or againft a thing, and a 
 lively and vigorous manner of ading there- 
 upon. It has the denomination of a religious 
 zeal, only as far as the objects, about which it 
 is converfant, are of a religious nature. And 
 even a religious zeal is no farther good and 
 commendable, than when it is really on the 
 fide of truth and goodnefs ; v/hen it is mea- 
 
 fured 
 
Serm. xvlii. Chrijlian Zeal 399 
 
 fured by the importance of things, and when 
 it is expreffed and exercifed by lawful and re- 
 gular methods. 
 
 It is fit to be obferved, that we read in Scrip- 
 ture of a bad zeal more frequently of the 
 two, than of a ^W one ; and many admonitions 
 are given againft fome fort of zeal 5 as I fhall 
 have occafion to take notice prefently. Which 
 fhould make us fenfible, how highly neceffary 
 it is, that a flrift caution and a very careful 
 regulation fhould attend our zeal. 
 
 And yet right zeal is a duty, and a needful 
 ino-redient of the chriftian temper, and is re- 
 commended as fuch in the text. Chrift from 
 heaven calls his difciples to it, in an addrefspar-' 
 ticularly direded to one of ih^feven churches 
 of Jfm, that of Laodicea. 
 
 The defcription which he, who hiens) their 
 ivorks and charader, gave of them jufl before, 
 made this call peculiarly appofite and fuitable 
 to them. He charges them in ver. 15. that 
 they were neither cold nor hot. They had ta- 
 ken upon them the profeffion of chriftianity, 
 owned the truths and laws of Chrift and their 
 obligation from them, and fo were not ab- 
 foluteiy cold : but, on the other hand, there was 
 no fpirit in their religion, no vital influence 
 from it J their principles were not lively and 
 aa;ive ; they did not behave as people in ear- 
 neft in what they profeffed, who refolved to 
 make it the bufmefs of their lives to obferve the 
 chriftian rule, and to be governed by chriftian- 
 motives, or who were determined upon an ad- 
 herence 
 
400 ChrijTuin ZeaL Vol. IL 
 
 herence to their profeffion, whatever it fhould 
 coil them. This is the charge againil them. 
 
 Chrift therefore declares his difapprobation 
 of fuch a lukewarm temper. / would thou 
 wafi cold or hot : As if he had faid, " You 
 *' would adt more confiftently with yourfelves, 
 " and it would be more for my honour, if 
 " either you would entirely quit your chriftian 
 ** profeffion, or elfe would be more in earneft 
 '' in the purfuit of it.'* 
 
 In the next verfe he expreffes his difpleafura 
 in ftronger terms, 'uer, i6. So then, becaufe 
 thou art lukewarm, and neither cold nor hot, 
 I willfpue thee out ofjny mouth, " As luke- 
 " warm water turns the ftomach, fo, fays 
 Chrift, *' lukewarm and indifferent profefTors 
 '' of my religion make me fick of them, I 
 ^' cannot bear them ; but unlefs they repent, 
 *' I will rejed; and caft them off from me.'* 
 
 In the 1 7th and 1 8th verfes Chrift intimates 
 wherein their lukewarmnefs lay, or at leaft 
 points to the natural fruit of it. They thought 
 themfehes rich, and increafed with goods, and 
 to have need of nothing, while their cafe was 
 quite otherwife. They reckoned their pro- 
 feflion, their privileges, their pofTelHon of 
 found dodlrine, or their having efcaped com- 
 mon pollutions, to be enough, without the real 
 power of godlinefs. Chrift admonifhes them 
 how much they were miftaken in their opinion 
 of themfelves ; after all, they were wretched, 
 and mi fer able, and poor, and blind, and naked. 
 And therefore he gracioufly counfels them to 
 
 look 
 
Serm.xvlii. Chriftian ZeaL 401 
 
 look out for a fupply of their wants, and to 
 apply to him for that purpofe, who was yet 
 able and willing to relieve them. 
 
 And in the verfe where the text lies, he 
 lets them know, that even fo fevere an admo- 
 nition was the fruit of kindnefs and good- 
 will. As many as I love ^ I rebuke and chajie7i, 
 '* I have faid this, not as pronouncing your 
 " condition defperate, but faithfully to warn 
 " you of your danger, that this negligence in 
 " religion may not be your ruin." Be zealous 
 therefore, and repent. " Since this is really 
 " your condition, and I have warned you, 
 " out of pure grace, of the dreadful confe- 
 " quence of fuch a temper perfifled in ; there- 
 " fore repent, that you have trifled fo much 
 " hitherto, and be zealous for time to come.** 
 
 Zeal is a qualification necejfary in ChriJFs 
 difciples. 
 
 Upon which argument, I would, I. Explain 
 the difpofition to which we are exhorted. And, 
 11, Shew the obligations which lie upon 
 Chrifl's difciples to fuch a temper. 
 
 I. It is very neceffary that the difpofition 
 fhould be explained, to which we are here ex- 
 horted. We are required to be zealous : But 
 in other places we are warned againft zeal, 
 and the word is often ufed in an ill fenfe, and 
 the moftwickedandperniciousfruitsare repre- 
 fented as proceeding from it. It is therefore of 
 the greateft importance, that we fhould careful- 
 ly attend to Scripture-light for the due dating of 
 Dd this 
 
4-02 Chrijlian Zeal, Vol. II. 
 
 this matter ; where we fliould be zealous, and 
 where not j and what regulations our fervour 
 fhould be under, for the degrees and meafures 
 of it ', the principal feat of it ; the perfons that 
 may be concerned in it ; and the proper ways 
 of expreffing it. The following particulars 
 may help to difcover our duty in this matter. 
 I. It fhould be ourfirft care to be well alTu- 
 red, that the caufe is good for which our zeal 
 is employed : That is, that what we are zea- 
 lous for, is really truth or duty; and that what 
 we are zealous againft, is certainly falfe or 
 evil. // is good to be ahvays zealoujly affeSied 
 in a good things Gal. iv. i8. But the greater 
 our fervour is in a wrong way, fo much the 
 more hurt we are like to do to ourfelves and 
 others. Indeed heat without light, or ralh 
 and blind zeal, is the mofl extravagant and 
 mifchievous thing in the world j and there- 
 fore careful examination fhould always go be- 
 fore the adings of zeal. Other wife we may 
 be found fighting againfl God, when we think 
 to do him good fervice j and adlive inftru- 
 ments in the devil's fervice thro' ignorance, 
 while we flatter ourfelves that we are animated 
 by a zeal for God. Such was the zeal fo often 
 taken notice of in the 'Jews at the beginning 
 of Chriftianity. They had a mighty regard 
 for their ceremonial law, and for their ritual 
 traditions : And becaufe the Gofpel infifled 
 not on the obfervance of thefc, but direded 
 them for acceptance with God, to faith in 
 Chrift, without the works of the law, theyfet 
 
 them- 
 
Serm. xviii. Chnftian Zeah 403 
 
 themfelves agalnft it with the greateft warmth 
 and eagernefs. And this their bigotry and fury- 
 is called their zeal. So the original word is, 
 where our tranflators have rendred it by in^ 
 dignation or etivy. ^o A5is v. 17. 18. The 
 high-priefi and his companions 'were filled 
 ivith zeal, a?id laid their ha?ids on the ^- 
 pojllesj and put them in the common prifon. 
 And chap. xiii. 45. When the yews faw the 
 midtitudes that came to hear Paul preach, 
 they were filled with zeal,, afid fpake againfi 
 thofe things that were fpoken by Paul. And 
 when the fame apoftle endeavoured to con- 
 vince the Jews at T^he[[alonica^ that Jefus was 
 the MeiTiah, ABs xvii. 5. The Jews which 
 believed not^ moved with zeal, took unto 
 them certain lewd fellows, and made an up-^ 
 roar. Here was fiery hot zeal ; and the apoftle 
 affures us, that it was a zeal of God, or for 
 God, Rotn. X. 2. / bear them record, that 
 they have a zeal of God; but then it was 
 not according to knowledge. They had rvpx. 
 examined the evidences of chriftianity, and 
 fo blindly and madly oppofed it. St. Faul 
 could the better bear this teflimony of his 
 countrymen, becaufe it had lately been his 
 own cafe. He had been exceedijigly zealous 
 of the traditions of his fathers. Gal. i. 14. 
 and, touching zeal, perfecuting the churchy 
 Phil. iii. 6. But when became to himfeif, this 
 mifplaced zeal was fo far from giving him any 
 comfort, that it was his grief and his fhame : 
 He calls himfeif for it a blafphemer and a 
 D d a perfeciitor^ 
 
404' Chrifiian Zeal. Vol.11. 
 
 perfeciitor, and injurious^ and even the chief 
 ofJinne?^s, I Tim. i. 13, 15- 
 
 -To be zealous for we know not what, is 
 as bad as to worfiip we know not what. And 
 however pofitive and confident we may be, 
 after all our warmth, we may be on the wrong 
 fide, if our affurance be not the refult of a 
 lincere and impartial inquiry. And indeed, 
 if we Hiould happen to be in the right, yet a 
 blind and random zeal, even for truth itfelf> 
 cannot be acceptable to God ; becaufe it is ra- 
 ther by chance, than upon reafonable evidence, 
 that our zeal is on the right fide. 
 
 Every man therefore is bound, before he 
 gives a loofe to his zeal, to ufe the beft helps 
 in his power for difcovering the mind of God : 
 and no man iliould fuffer his zeal to out-run 
 his knowledge, or to exceed the evidence he 
 has of the truth or falfhood, of the good or 
 evil of things. 
 
 2 Zeal fliould bear a proportion to the va- 
 lue and importance of things. Indeed the leaft 
 truth, of which we are convinced, muft not 
 be given up ; nor fliould we adt contrary to 
 known duty in the leafl inflance, upon any 
 worldly conlideration. But all truths or duties 
 are not of equal moment or concern either 
 to ourfelves or others, to the honour of God 
 or the intereft of religion. While a warm 
 zeal therefore is not only allowable, but com- 
 mendable, in reference to matters of impor- 
 tance -y yet there is room for the exercife of 
 moderation as a virtue, in relation to things 
 of fmall confequence. This 
 
Serm. xviii. Chrijlian Zenl. 405 
 
 This difference in the value or importance 
 of things fhould be meafured, either by the 
 plain declarations of God in his word con- 
 cerning the neceffity of fome points of belief 
 or pradlice to falvation ; or by their obvious 
 tendency to promote or hinder practical godli- 
 nefs, by their plain influence upon the welfare 
 of mankind either in this or the next world. 
 
 Now really it is no good iign of fincerity, 
 much lefs of a regular zeal, . to be very warm 
 and earned about little matters, while there is 
 a plain coldnefs about things of the greateft 
 moment : To be nil on fire about rituals and 
 ceremonials, either for them or againfl them ; 
 when we are negligent and indifferent about 
 the very vitals of religion : To lay a mighty 
 flrefs upon doubtful things, or the mere dic- 
 tates of men ; and yet to make a fmall ac- 
 count of the undoubted precepts of God, and 
 even the plain dictates both of natural and re- 
 vealed religion : To be exceeding eager upon 
 fuch points as are confefTed by all thinking 
 men to be attended with great obfcurity and 
 difficulties, upon knotty and perplexing quef- 
 tions ; but flightly to pafs over the clear and ob- 
 vious truths and duties of relio-ion : This is 
 an untoward and a monflrous zeal. Nothing 
 indeed which appears to bear the flamp of di- 
 vine authority, is to be received by us with an 
 abfolute indifference : But as God has laid a 
 different flrefs upon things, fo fhould we, and 
 endeavour to follow his declared judgment of 
 their importance, as near as we can. We fliall 
 D d 3 do 
 
4o6 Chrijiiufi Zeal. Vol.11, 
 
 do well in this cafe to lay to heart Chrift's re- 
 proof to the Scribes and Pharifees^ in Matth. 
 xxiii. 23, 24. Wountoyou^ Scribes ^72^ Pha- 
 rifees, hypocrites \ for ye pay tithe of minty 
 afid anifey and cummin^ and ha^oe omitted the 
 'weightier ^natters of the laWy judgment ^ mer- 
 C)\ and faith : T^hefe things ought ye to have 
 done, and not to leave the other undoite, Te 
 hltfid guides^ which Jirain at a gnat^ and 
 f wallow a camel. 
 
 3. Zeal is firji to he confidered in the fefn^ 
 per ofthefouly and then in the proper expref- 
 fions of it in the tenor of the prad:ice. It 
 .ftands in the firft place oppofed to indif- 
 ference or lukc'Warmnefs in the heart and af- 
 feBions. 
 
 So it is eminently to be underilood in the 
 text, as appears from the context. But if there 
 be inward life and vigour, this ought to be and 
 will be exprefled by correfpondent effedls in 
 practice : And fo zeal flands oppofed to f oth- 
 fiihiefs, Rom. xii. ii. Notfothfulin bufmefsy 
 fervent in fpirit, ferving the Lord. It is the 
 reverfe of doi?ig the work of the Lord negli- 
 gently , of every thing in the outward courfe 
 that might difcover a coldnefs in affe(flion to 
 God, or in rcfolution for him, or in hatred of 
 fin, or in our regards to God's honour and in- 
 terefl. 
 
 Now though one man cannot judge of ano- 
 ther's zeal, more than of any other inward 
 difpolition, by any meafure beiide vifible and 
 becoming fruits j yet the fervour of the foul is 
 4 princi- 
 
Serm. xviii. Chrijlian Zeal. 407 
 
 principally to be confidered with refpedl to di- 
 vine acceptance. No feeming warmth of zeal 
 for God in pious difcourfe, no appearance of 
 vigorous ad:ing for him, will pafs with God 
 for any thing better than hypocrify, if all be 
 not animated with the inward fire of holy zeal. 
 It is not enough with the nwtith to Jheiv much 
 love to God, if the heart goeth after covetoiif- 
 nefs, or fomething elfe more than God, 
 Ezek. xxxiii. 3 1 . To be forward and ready in 
 religious converfation, to lament the fins of 
 the times, and the decay of piety, is a becoming 
 inftance of chriflian zeal ; and charity, with- 
 out good evidence to the contrary, will induce 
 us to believe concerning another, that out of 
 the abundance of the heart his mouth fpeaketh : 
 But if he who knows all things, fliould know 
 it to be otherwife, he will abhor the vile 
 diflimulation. To be diligent in attendance 
 upon the inftitutions of divine worfliip -, to 
 be adtive in endeavours to propagate God's 
 truths and intereft, and to prevent the pro- 
 grefs of iin and error, are natural fruits of 
 religious zeal : But if we (liould only deiign 
 thereby to approve ourfelves to men ; if 
 the language of our hearts fliould be like fe^ 
 hu's. Come, fee my zeal for the Lord, 2 Kings 
 X. 16. this is vain oftentation, and not holy 
 zeal. 
 
 4. lih^firji and principal province of chri- 
 flian zeal is in relation to ourfelves : And to 
 other people only in the fecond place, as we 
 have only a fecondary concern in them., 
 
 D d 4 I am 
 
40 8 Chrijiian Zeal. Vol.11. 
 
 I am afraid by this obfervation I meet with 
 a very common miftake among people that 
 fpeak much in com^mendation of zeal j I 
 doubt they confider it, as if it chiefly related to 
 the conduct of other people rather than to 
 their own. But in truth, though the province 
 of zeal extends farther than ourfelves, yet not 
 only its firft, but its main bufinefs is at home. 
 Zeal, as well as charity, is to begin here j in 
 keeping up the fervour of our own fpirits in 
 religion, and the intenfenefs of our own per- 
 fonal obedience. 
 
 It fhould principally operate in ardent defires 
 and endeavours after the increafe of light and 
 ufeful knowledge in our own minds ; \n fol- 
 lowing on to know the Lord, increajing in the 
 knowledge of God and his will j that we may 
 know our duty better, in order to the direction 
 of our practice ; and be more fully inftrudted 
 in the truths of the Gofpel, that our perfuafion 
 of them may be firmer, and their influence 
 more ftrong and forcible upon our fouls. 
 
 Chriflian zeal is the fprightly vigour and ftre- 
 nuous adivity of every holy aifedlion and dif- 
 pofition ; and earneftnefs and intenfenefs in 
 every fpiritual adl, of faith and love, of hope 
 and truft, of refignation to God and refolution 
 for him. It is the performance of every a6l 
 of devotion with life and clofe application of 
 thought, as thofe who are in earneft in it ; and 
 with the exercife of thofe pious difpofitions 
 which are fuitable to it. To praife God with 
 admiring and adoring thoughts of his excel- 
 lencies, 
 
Serm. xvlii. Chrijlian Zeal. 409 
 
 lencies, with inward gratitude for his benefits, 
 and with a lively fenfe of our own unworthi- 
 nefs : To confefs our lins with a truly broken 
 and contrite fpirit, with pungent fhame and for- 
 row for them, and with vigorous refolutions 
 againft them : To pour out our hearts in prayer, 
 to labour fer^ce?itly i?i it, as the expreffion is, 
 Col. iv. 12. with xht fervent or inworking 
 prayer of a righteous mail : This is to be zea- 
 lous in religion. To {le/ire the fine ere milk of 
 the word, that we may grow thereby ; to come 
 to all the means of grace with an aim to receive 
 advantage by them, with a concern to exercife 
 every proper holyafFe(5lion in them, and to ob- 
 tain the acceptance of them -, this is true fer- 
 vour in devotion. 
 
 We are alfo to be zealous of good workSy 
 Tit. ii. 14. Every thing that is praife- worthy 
 and commendable, all that may contribute to 
 the honour of God or the good of mankind. 
 To be zealous of them, is to be very forward 
 to engage in them, chearful in performing 
 them, folicitous to do our utmoftin them, that 
 they may be more for quantity and better for 
 quality than hitherto. This is to do whatever 
 cur hands finds to do, with our might, Eccl. ix. 
 10. to do it heartily. Col. iii. 23. to abound 
 in every good work, i Cor. xv. 58. \.o be rich 
 in good works, i Tim. vi. 18. which are fo 
 many expreffion s defcribing holy zeal. 
 
 Zeal is to be fhewn in endeavouring to out- 
 ftrip others in every grace and virtue. This 
 is a noble emulation. We find the word zeal 
 
 once 
 
410 Chrijiian Zeal, Vol.11. 
 
 once tranllated emulations in a criminal fenfe, 
 and ranked among the works of the Jiejh, 
 Gal. V. 20. By emulation or zeal there, the 
 apoftle feems to mean envying our neighbour, 
 either for his greater fhare of worldly enjoy- 
 ments, or of ufeful gifts. Envy is always bad. 
 And the word zeal is often fo tranflated in the 
 New Teftament, Rom. xiii. 13. Let us walk 
 '^^'Tiot in Jir if e afid envying^ ox zeal ^ i Cor. 
 iii. 3. Whereas there is among you zeal, and 
 Jirife, and diviftons, are ye not carnal "^ And 
 we are told, i Cor. xii. 4. Charity envieth 
 not ; in the Greek, is 7iot zealous. We are 
 neither to envy the wealth, nor reputation, nor 
 gifts, nor graces of others. But it is a laudable 
 zeal toafpiretothe highefl attainments in good- 
 nefs, and to be excited to the greater ardour by 
 all that we fee excellent in them j that we may 
 become fuch examples ourfelves, that our zeal 
 may provoke very many j as the apoftle tells 
 the Corinthians that their zeal in acts of charity 
 did, 2 Cor. ix. 2. 
 
 Thus our zeal fhould be firfl: employed about 
 ourfelves. Here we fhould be warmefl in con- 
 cern, and endeavour that we ourfelves may daily 
 become wifer and better, that we may pull out 
 every beam or mote out of our own eyes. And 
 if people were thus in earneil: zealous at home, 
 a great deal of irregular zeal to others would 
 be prevented. But then, 
 
 5. Chriftian zeal is not to be confined at 
 home, to our own perfonal goodnefs ; but has 
 ilill a wider fcope. If it is employed abroad, 
 
 while 
 
Serm.xviii. Chrijlian Zeal. 411 
 
 while our own vineyard is not kept, it is a falfe 
 pretence, and juftly offenfive to God and man. 
 But the due exercife of it for our own condud: 
 being prefuppofed, there is a large field for its 
 exercife ftill behind. 
 
 We find many inllances of zeal in relation 
 to other men recommended in Scripture. 
 Phinehas is praifed, that he was zealous for his 
 God, and fliewed it by executing judgment up- 
 on an Ifraelife and a Moabitiflo woman for no- 
 torious debauchery, Numb. XXV. 7, 8, 11, 12. 
 So St. T aid's fpirit 'wasfiin^ed m him^ when 
 he faw the city ^'Athens 'wholly given toido- 
 latry, A(5ts xvii. 16. We are commanded to 
 contend eamejily for the faith once delivered 
 to the faints, when it is oppofcd by men of 
 corrupt minds, fiide 3. Error and fin, where- 
 ever we fee them, call for the exercife of our 
 zeal againft them. Chrifl gives it as a Angu- 
 lar commendation of the church of Ephefus^ 
 that they could not bear them that were evily 
 Rev. ii. 2. 
 
 It may be proper to fhew more particularly 
 the due regulations and exprefilons of our zeal 
 upon account of what we may fee amifs in 
 others. And, 
 
 Firjl, What would be irregular in the ex- 
 ercife of our zeal. 
 
 (i.) While we exprefs chriftian zeal, we 
 fliould take heed of uncharitablenefs : that 
 we pafs not rafh and too fevere cenfures upon 
 mens character, even when we cannot but 
 judge feme of their opinions erroneous, or 
 
 fome 
 
412 Chrijlian ZeaL Vol.11. 
 
 fome of their aftions faulty. There has been 
 a great deal of this falfe fire in the chriftian 
 world : Chriftians have often been hereticating 
 and anathematizing one another for matters of 
 doubtful difputation or mere human decifions, 
 as if all religion lay at ftake ; when the mi- 
 ftake on either hand may confift with their be- 
 ing good Chriftians. Or if a man has been 
 guilty of an irregular acftion ; it is too com- 
 mon to condemn him haftily for a bad man, 
 and overlook all that is commendable in him, 
 upon that account ; when this is but a lingle 
 and occafional ad:, and contrary to his habi- 
 tual charader. On the other hand, while we 
 heartily condemn ii?i and error according to 
 the beft of our light -, we mufl not take upon 
 us to caft men out of the chriftian pale, where 
 we have not good warrant to exclude them 
 from the word of God. 
 
 (2.) In our zeal again ft what is amifs in 
 others, we fliould be careful that we become 
 not tranfgrejfors ourfehes. So we fhall be, 
 if we fufter ourfelves to be tranfported into 
 paftion, and join not meeknefs with our zeal. 
 When the people of T/r^^'/linfully murmured 
 againft God and Mofes for want of water in 
 the wildernefs, Mofes was too far tranfported 
 with anger, and fpake unadvifedly with his 
 lips ; Hear now^ fays he, ye rebehy mujl we 
 fetch y oil water out of this rockf Numb. 
 XX. 10. For this, as a mark of difpleafure, 
 God denied Mofes an entrance Into Canaan^ 
 ver. 1 2. And we ftiall be much more tranf- 
 
 greflbrs, 
 
Serm. xviil. Chnjiian Zeal, 413 
 
 greflbrs, if our zeal againft mens fuppofed 
 or real errors or fins degenerates into iiatred 
 and ill-will to their peribns. We are ?iot to 
 hate them^ tho' we are not to fuffer fm to lie 
 upon them J Lev. xix. 1 7. This is that bitter 
 zeal fpoken of by St. James, chap. iii. 14. 
 of which he fays, ver. 1 5. that it defcendeth 
 not from above ^ but is earthly, fenfiial^ de- 
 '-oilijlo. 
 
 (3.) We fliould not in our zeal ufe any me- 
 thods to advance even God's truth and inte- 
 reft, or to fupprefs errors and diforders, for 
 which our Mafler gives tis no warrant, Xesl 
 for truth will not juflify the ufe of the civil 
 fword to puniili men for a miftaken con- 
 fcience; when this is not the way to in- 
 lighten mens minds, or change their judg- 
 ments; when Chrifl and his apoftles have 
 intimated no other method for propagating 
 the truth, but fair reafoning and argument ; 
 when Chrift difcountenances even fuch a 
 zeal as calls for fire from heaven againft his 
 worft enemies, Luke ix. 54, 55. Certain- 
 ly imprifonments and banifhments, fire and 
 faggot, are none of his ways to fupprefs 
 error. 
 
 (4.) Regular zeal will not lead men to bear 
 teftimony againft the fins of men in any 
 way which is ?iGt warrantable in their fta- 
 tions. How fit and necefiary foever it is, 
 that open vice fliould receive punifliment, as 
 the bane of fociety j yet it would be an ir- 
 regular zeal in private perfons to take the ma- 
 4 giftrate's 
 
4 1 4* 'Chrijiian Zeal. Vol. IL 
 
 giftrate's work oiit of his hand, and pretend to 
 do this themfelves. If any fl:iould imagine 
 themfelves countenanced in fuch zeal by the 
 cafe of PhinehaSy when he executed judg- 
 ment upon Zimri and Cozbi ; a Httle confide- 
 ration will fhew the vanity of fuch a plea. 
 Phinehas was himfelf a ruler or judge, as we 
 are told, i Chron. ix. 20. and an order had 
 been delivered for fuch an execution by Mo- 
 y^j the chief magiflrate, Numb. xxv. 5. Mofes 
 faid to the judges of Ifrael, Slay ye every one 
 his man. The crime was capital by law, the 
 fad: was notorious, and Phinehns had a com- 
 miflion from Mofes to infli(5t the legal punifh- 
 ment. Nothing therefore can give lefs coun- 
 tenance to wild and extravagant zeal in pri- 
 vate perfons, than this inftancc, wherein a 
 m^agiftrate was performing the duty of his 
 place, and his proceedings were regular and 
 orderly : But that which made his zeal fo 
 commendable, was, that he ventured to exe- 
 cute this judgment in the face of the whole 
 congregation of Ifrael^ when the infection 
 was become general, and the number of of- 
 fenders made it dangerous to do juftice. 
 
 (5.) Right zeal fhould not burn with equal 
 fervour in all cafes. Publick and open offen- 
 ders are much more intolerable, than thofe 
 who keep within the bounds of privacy; fuch 
 as declare their fm as Sodom, and have been 
 long accuflomed to do evil, more than young 
 offenders, who are drawn in by others, and are 
 ftill willing to hearken to better counfel j Jude 
 
 22, 
 
Serm. xviiL Chrijtian Zeal. 41^ 
 
 22, 23. Of fome have compajjion^ makmg a 
 difference : And others fave with fear, puU 
 h'ng them out of the fire. A partial relpe(5t 
 of perfons is unworthy of holy zeal j but a 
 prudent diflindlion of perfons according to 
 the degrees of guilt and obflinacy, is very- 
 well confiftent with it. 
 
 Secondly y I would fliew what zeal for God 
 in reference to other people's condud; becomes 
 a Chriftian. 
 
 ( I .) We fliouldbe affedied with proportion- 
 able concern at what we judge amifs in o- 
 thers. Zeal will not allow us to fay, Am I 
 my brother s keeper f as long as we apprehend 
 any thing in him that greatly difhonours God, 
 or endangers his own foul j but will awaken 
 concern and forrow upon fuch an occalion. 
 Such was the temper of the Ffalmifi^ PfaL 
 cxix. 136. Rivers of waters run down mine 
 eyeSi becaufe men keep not thy law, ver. 158. 
 I beheld the tranfgreffors, and was grieved. 
 And of Loty who was vexed with the filthy 
 converfation of the wicked, 2 Pet. ii. 8. And 
 of Paul, when his fpirit was ftirred at the 
 iight of the Athenian idolatry. 
 
 (2.) We (liould exprefs our diflike and dif- 
 approbation, when the evils of others come 
 in our way. Zeal will induce to reprove 
 fin, where we can have any hope to reclaim 
 the fnmer, or to flop the progrefs of fm, or 
 to prevent the infection of others thereby ; 
 or if we have reafon to apprehend that li- 
 lence will be interpreted for conniv^ance and 
 
 appro- 
 
41 6 Chrifiian ZeaL Vol. IL 
 
 approbation : Have 7io fellowjhip with the 
 unfruitful works of darknefs^ but reprove them 
 rather^ Eph. v. 1 1 . Indeed if we fliould be 
 caft among known and impudent fcorners, 
 poffibly filence itfelf may be one of the befl 
 ways of reproving them. 
 
 (3.) We fliould chearfully and vigoroufly 
 ufe the beft means in our power for the good 
 of others. Zeal for God, and for the welfare 
 of others will infpire every man in his private 
 capacity, to endeavour to prevent the infec- 
 tion of thofe under his care and charge, or to 
 recover them if poffible, by faithful inftruc- 
 tion and admonition. It will engage mini- 
 fters to fervour in their preaching, and diligence 
 in their ftations to convert finners, to con- 
 vince gainfayers, to defend the truth, to re- 
 cover the fallen, and to ftir up all to love and 
 to good works. It will fpirit magiftrates to 
 put the laws of their country in execution 
 againft notorious tranfgreflbrs 5 K?20wing this, 
 that the law is not made for a righteous man, 
 but for the lawlefs and the difobedient, &c. 
 I Tim. i. 9, 10. It was not enough in £//, 
 as a parent, to admoniili his fons of their no- 
 torious crimes : Tho' they were now grown 
 up, yet he was a magiftrate j and in that ca- 
 pacity (hould have punifhed them as well as 
 others for their enormous crimes. God fo high- 
 ly refented his negled herein, that he calls it 
 defpifng him^ and brought vengeance on him 
 and his houfe for it. The fame principle of 
 zeal fhould difpofe private perfons to afTifl: the 
 
 magillrate 
 
Serm. xviii. Chi'ijlian Zcah 417 
 
 magiftrate in endeavours for reformation of 
 manners, by bringing open offenders within 
 his cognizance; without which his hand can- 
 not reach them, and laws muff be an ufelefs 
 thing. Both a partner imth a thief ^ and he 
 that heareth ciirfmgandbewrayeth it not, ^u^rong 
 their ownfouls^ Prov. xxix. 24. 
 
 4. We fliould not chufe to make ill men 
 our chofen companions, farther than necef- 
 fity requires. Zeal againft fm, and indeed 
 for the fafety of our own fouls, will carry us 
 not to like and chufe their focicty ; not to 
 take pleafure in being where God is openly 
 diflionoured. Inftead of that, we fliould chufe 
 with David to be companions of them that 
 fear God^ and of thofe that keep his precepts^ 
 Pfal. cxix. 63. And efpecially for that reafon, 
 to conftitute our families, if poffible, of fuch : 
 as in Pfal. ci. 4. Afro^iVard heart f jail depart 
 from me, I will not know a wicked perfon, 
 ver. 6, 7. Mine eyes fiall be upon the faithful 
 of the land, that they may dwell with me : he 
 that walketh in a per feci way, fl:all ferve me* 
 He that worketh deceit jhall not dwell within. 
 7ny houfe ; he that telleth lies, fhall not tarry 
 iji my fght. 
 
 11. I proceed in the fecond place to men- 
 tion fome of the obligations which lie upon 
 Chrift's difciples to be regularly zealous. 
 
 I. The importance of religion deferves our 
 
 zeal. It is that wherein the honour of God, 
 
 the prefent welfare of the world, and the ever- 
 
 E e lailing 
 
■418 Chriftian ZeaL Vol.11. 
 
 lafting interefl of ourfelves and others is more 
 concerned than in any thing elfe. And where 
 then jfhould zeal and fervour be imployed, if 
 not here ? 
 
 2. The difficulties that attend religion, make 
 zeal neceffary. There are many indifpofi- 
 tions within ourfelves, and many oppofitions 
 from without, that will never be furmounted 
 without a holy fervour. When we are re- 
 mifs, our enemies are vigilant and adtive. In- 
 deed the maintenance of a right zeal is of the 
 utmofl confequence for our own fecurity a- 
 gainfl infedion by the many evils around us. 
 It is an eafy tranfition from converling with 
 fin and fmners with indiiference, to learn their 
 ways and become like unto them. By this 
 means people of a fober education are gra- 
 dually drav/n off from wifdom's ways. 
 
 3. Sincerity in religion obliges to zeal. If 
 we love God, we fhall hate evil, PfaL xcvii. 
 I o. And fo great is his excellence, and lin's 
 evil, that if our affedion be right fet between 
 both, we cannot remain cold and indifferent 
 for the one or againfl the other. 
 
 4. The end of religion, divine acceptance, 
 cannot be obtained without zeal. Chriit plainly 
 declares this in the context ; where he threat- 
 ens the Laodiceans with utter rejection, be- 
 caufe they were neither cold nor hot ; and 
 therefore calls them to repentance, and to re- 
 fume a warmth and fpirit in religion, as ever 
 th^y would avoid fo dreadful a doom. 
 
 5. The 
 
Serm.xviii. Chrlllian Zeal 419 
 
 5. The exercife of regular zeal is the moft 
 likely way to do good to others. Not indeed 
 when we treat them with fupercilious con- 
 tempt, or with a peevifli morofenefs \ or when 
 pretended zeal breaks in upon the offices of 
 humanity, civility, or charity. But if they 
 fee, along with all the marks of love and good- 
 will to their perfons, that we are in earned 
 in religion ourfelves ; that we dare not run 
 with them to the fame excefs of riot, ncr 
 comply with them in their fins and errors : it 
 is natural to inquire in fuch a cafe, why do 
 thcfe people aft againft the ftream of the world ? 
 why will not they allow themfelves to behave 
 as we do ? why do they fhew uneafmefs, when 
 w^e fpeak profanely or a6t loofely ? why do 
 theychufe to expofe themfelves to cenfare and 
 diflike ? If this be a fteady condud, joined 
 with the expreflions of benevolence and civi- 
 lity upon other occafions, God may lead them 
 to fee, that we dare not go their lengths becaufe 
 of the fear of the Lord ', and it may difpofe 
 th.em to confideration, and to hear with pa- 
 tience what we have to offer for God and re- 
 ligion. 
 
 6. Zeal is eminently recommended by the 
 example of the great head of our religion, the 
 Lord Jefus. As man and mediator, he was 
 always fervent in his courfe of obedience. ^ / 
 muft^ fays he, work the work of hun that fent 
 me, while it is day, John ix. 4. He expreifed 
 the moft vigorous concern for the honour of 
 God, and for all that belonged to him ; where- 
 
 E e 2 by 
 
42 o phrlftian Zeal. Vol. II. 
 
 by the Evangel ifl takes notice, that that an- 
 ticnt paffage Ipokcn in his perfon in a pTOphe- 
 XxzAFJalm^ was accomplifhed 5 ^he zeai of 
 thine honfe kath eaten me up, John ii. 17. How 
 ardent was his love to fouls, and his zeal 
 againll fin upon all occafions ? We are obliged 
 to learn this, as well as Other graces of him j 
 to be zealous in the work affigned to us, as he 
 was in his ; to be zealous and a(5live for God 
 in our flations j and to have his interefl much 
 St heart, as he had ours. 
 
 Upon the whole, 
 I. We fhould ferioufly examine how we 
 comply with this exhortation, or whether the 
 character which our Lord had reproved in the 
 context, be our charader. Have we ever to 
 this day begun to be in earnell in religion, or 
 only made it a by-bulinefs ? Is any zeal we 
 feem to exprefs, th€ mere fruit of a natural 
 warmth of temper, Or the fruit of religious 
 principles ? Is it a godly zeal? 2 Cor. xi. 2. a 
 zeal for God, founded on the authority of God, 
 and direded by the will of God ? Is our 
 v/armefl: zeal for the fubflantial and moft 
 indifputable parts of religion ? Is our zeal firft, 
 mofl conftantly, and mofl earnefllyfpent upon 
 the advancement of the power and practice of 
 godlinefs in ourfelves ? Have we not left our 
 frft love ? Have we not abated in the life and 
 vigour of holy difpofitions, of pious refolu- 
 tlons I in the ipirituality of the ads of devo- 
 tion?^;irt tender fcarof lin, and watchfulnefs^ 
 
 againfl 
 
Serm.xviiir Chrijlian Zeal. 421 
 
 againft it ? in endeavours to do good ? Thefc 
 are inouiries of the G-reateil concern to all that 
 
 J. o 
 
 call themfelvcs Chriftians. 
 
 2. We fliould heartily and fpeedily repeufy 
 according to the evidence againil us, which con- 
 fcicnce gives in upon inquiry. If we have lived 
 long under the Gofpel, and never felt its vital 
 quickning heat, but have remained dead to 
 this day ; is it not high time to arife from the 
 dead ? to bewail our paft^ilupidity, and mifera- 
 bic trifling in the matters of our fouls ; and be- 
 fore it is too late, to turn the main flream of 
 our concern and care to our everlafling inte- 
 refts and the means of fecuring them r 
 
 If there was once fome holy fervour begun, 
 but it is not vv'ith us now as in days pail ; let 
 us remember from liuhcjzce we are fallen^ and 
 repent^ and do oiirjirjl works. Rev. ii. 5. How 
 ungrateful and aggravated is fuch a declenfion 
 in thofe who have tailed and feen that the 
 Lord is gracious ? Shall the avowed fervants 
 of fin and Satan be more zealous in the way to 
 death, than the profeiTed fervants of Chrifl in 
 their way to heaven ? It may be v/e were once 
 very zealous and adlive for lin ; let the thought 
 of that quicken our zeal now in a better way. 
 If we remit our fervour, the ftate of our fouls 
 will fuffer unfpeakable lofs, the pleafure and 
 relifli of every duty will proporticnably abate j 
 our zeal itfelf is like to take another courfc, for 
 it will be exercifed one way or another • and 
 if we fhould be faved upon repentance at laft, 
 it will h^ as hy fire. 
 
 E e 3 Let 
 
422 'Chrijlian ZeaL Vol.11. 
 
 Let us therefore frequently converfe with the 
 word of God, by which our zeal is to be excited 
 and regulated 3 often reprefent to ourfelves the 
 great motives of the Gofpel ; the fervour of 
 redeeming love, the conftant obfervation of 
 God, the danger of apoftacy, the fhortnefs 
 of time, the greatnefs and nearnefs of the re- 
 ward, if we faint not : and along with all, 
 often pray for the light and quickning influen- 
 ces of the divine Spirit. So religion will 
 have power in us now, the peace of God will 
 rule in our hearts, and we fliall be able to go 
 with full fails to glory. 
 
 SER- 
 
( 423 ) 
 
 SERMON XIX. 
 
 Chriftian Prudence. 
 
 Matth. X. i6. 
 
 Behold, Ifejid you forth asjloecp in the midfi 
 of wohes : Be ye therefore wife as ferpc?itSy 
 mid harmlefs as doves. 
 
 U R blefled Saviour obferves, that the 
 childreji of this ivorld are wifer in 
 their generation than the children of 
 light J Luke xvi. 8. that is, it is too common- 
 ly true, that thofe who have chofen their por- 
 tion in this Hfe, ufe more prudence to gain 
 their end, than people, who have had the wif- 
 dom to determine upon a better happinefs, do 
 in pufuit of their nobler end. This is too often 
 fadt, but at the fame time is no fmall reproach 
 upon Chriflians : They fhould ufe as much 
 wifdom mprofeciition of their end, as they did 
 in the choice of it ; and have need of wifdom 
 in the management of the chriftian life, in 
 which they are engaged, as much as worldly 
 men have to compafs their aims below. The 
 E e 4 fol* 
 
424 Chrijliiui Prudence. Vol. 11. 
 
 following difcourfe is to be upon this argu- 
 ment of chrifiiaii prudence^ for which the 
 ivords of the text may be a proper foundation. 
 
 They are a part of Chriil's inftrudions to 
 his apoilles, when he fent them out only upon 
 a fpecial commiiiion in Judea : But feveral of 
 the inflrudions feem much more to point for- 
 ward to events, that fliould befal them in the 
 execution of a more general commiffion, 
 which they were to receive after Chriil's afcen- 
 iion. Thus particularly, the warning he gives 
 them of difficulties^ dangers and perfecutions 
 that awaited them, and the directions for their 
 conduct in them, are to be underllood. Thefe 
 begin in the text. Wherein Chrift Jirji re- 
 prefents the dangerous ftate they would be in. 
 I fend you forth as f jeep in the midft of wolves. 
 They would find the generality of the world 
 about them like wolves, ready to devour and 
 make a prey; and they would be as fheep in 
 the midfi; of thefe wolves, very unable of 
 themfelves to relifl their rage, and of fo con- 
 trary a nature and difpofition to them, that 
 for that reafon they might expe6l to be the 
 more violently hated by them. 
 
 In fuch circumftances Chrifl gives them a 
 double advice. Be wife as ferpe?2ts, and 
 harmlefs as doves. It is faid in Gen. iii. i. 
 that the ferpent was wifer than any beafi of 
 the field. Though that is principally meant of 
 the old ferpent, yet an allufion feems intended 
 to the fagacity of the animal itfelf, of which 
 naturalilts have obferved feveral inftances : and 
 2 from 
 
Serm. xix. Chrifiian Pnidejice. 425 
 
 from thence our Saviour feems to ufe the wif- 
 dom of the ferpent as a proverbial phrafe. On 
 the other hand, the dove is noted for one of 
 the moft harmlefs birds, as the flieep isamong 
 the beads. Chrifl: diredts his difciples to unite 
 thefe two things in their condud:, wifdom or 
 prudence, and innocence. 
 
 The lot of good men in all ages bears fome 
 refemblance to the cafe of the apoftles as de- 
 fcribed here ; and therefore the direction may- 
 be confidered as of general ufe. We find ano- 
 ther very like it laid down by the apoftle, 
 I Cor. xiv. 20. Brethren^ be not childre7i in iin- 
 derfianding : Hozvbeit in malice y or evil, be ye 
 children, but in underjianding be j?ien. 
 
 Upon this head, I would, I. Briefly explain 
 the double direction given us. II. Point at 
 fome principal inftances v/herein we fhall find 
 chrifiian prudence, in conjuncSlion with inno- 
 cence, very necelfary and ferviceable. And, III. 
 Inforce the exhortation from the defcription 
 given of our ftate in this world. 
 
 I. I would briefly explain the double direc- 
 tion given us. And I chufe to begin with the 
 lafl:, becaufe the wifdom, to which we are di- 
 red:ed, cannot well be explained without firfl: 
 conlidering the other. 
 
 I. V/e are required to be harmlefs. We 
 find the original word only twice befides in the 
 New Tefl:ament : In Rom. xvi. 1 9. where it is 
 rendered, ^imvl'e concerni?2g £--jil : And in 
 Phil. ii. 15. where it is tranllated as here, 
 
 hcnmlefs. 
 
426 Chrijlian Prudence* Vol. II. 
 
 ktirmlefs. Several accounts are given of the 
 derivation of the word ; but I apprehend the 
 mofl probable to be, that it is a metaphor taken 
 from ^ unruly beafts that pujh with their 
 horns. The delign of it is well exprefled by 
 OUT tranflation, harmlcfs. This fhould be the 
 iirit care of every Chriftian that he be inoffen- 
 iive in his whole condudt, or, as St. Paul fays, 
 may keep a co7ifcience ^uoid of offence both to- 
 ward God and toward men 3 and I may add, 
 towards ourfelves alfo. 
 
 It fliould be our care with refpeB to God^ 
 that we wrong not him of his rights, by neglect- 
 ing any part of the homage and allegiance that 
 we owe him. A finner is reprefented by Eli- 
 phaz in a phrafe not unfuitable to that in the 
 text, as running upon God, even on his neck, up- 
 on the thick boffes of his buckler. Job xv. 26. 
 He is indeed altogether above receiving any real 
 prejudice from us : but lin is ading againft him, 
 as much as it is in our power to do ; it is a 
 wrong and injuftice offered him. Here there- 
 fore we fliould fludy to be inoffenfive. 
 
 With refpeB to our neighbour, we fliould 
 be careful that we give no jufl ground of of- 
 fence j by denying him any of his jufl: claims 
 from us, or depriving him of his rights, either 
 in his perfon, or fubftance, or reputation. T^hy 
 wickednefs may hurt a man as thou art, in the 
 ftrickefl fenfe, Jobx-X-XY. 8. Being harmlefs in 
 common acceptation, principally relates to our 
 neighbour. But befides this, 
 
 * 'Ax.-^ato?. Ax-c^ocoq, cornutus. Meta^hora fumfta a bejiiis cor- 
 mitis, Conilantin. Le^cic. 
 
 We 
 
Serm. xlx. Chrifiia?i Prudence, 427 
 
 We have a farther concern in relation tocur^ 
 felves J that whatever we do, we wrong not our 
 own fouls, but are true to their interefts, to their 
 prefent peace and purity, and their everlafting 
 happinefs. And that a due provifion be made 
 for our temporal well-being, as far asmaycon- 
 fift with our fuperior engagements. 
 
 This is the harmlelTnefs or innocence which 
 we fhould make it our bufinefs to maintain -, 
 that our duty to all in the feveral relations 
 wherein we fland, may be confcientioufly and 
 inviolably obferved. And now it will be eafy 
 to difcern what is intended by the other part 
 of the direction. 
 
 2. We are required to be wife as ferpents. 
 And as this ftands in connection with the for- 
 mer particular, we may plainly colledl two 
 things for explaining it. 
 
 ( I .) That no rules of policy are to be obfer- 
 ved, which are inconiiilent with innocence and 
 a good confcience. The mofb prudential me- 
 thods can be thought of to compafs a bad end, 
 or thofe which may bear the moft promiiing 
 afpedt of fuccefs in order to obtain a good end, 
 if they are known to be unlawful, are alike abo- 
 mination to God, and fliould be fo to every 
 good man ; for in both there is the -wifdom of 
 the ferpent without the innocence of the dove. 
 Trick and falfhood, cumiing craftinefs, as the 
 Scripture calls it, is a very different thing from 
 chriilian prudence. It is the wifdom of this 
 world, which isfoolifmefs with God, i Cor. iii* 
 J 9. Flefhhj wifdom^ which ilands oppofed tofim- 
 
 plicity. 
 
428 Chrifiian Prudence, Vol. II. 
 
 plicity and godly fmcerity\ 2 Cor. i. 12. or the 
 ivifdom which St. James pronounces to be 
 earthly ^fe7ifual, deviUJJj, James iii. j 5. Not the 
 laudable wifdom of the ferpent, but the wicked 
 craft of the old fepent. Known duty is a line 
 beyond which wemuftnotfufferourfeivesto go 
 upon any pretence of convenience or prudence. 
 
 (2.) The wifdom to which we are direfted, 
 is that by which we may moil efife6tualiy 
 be enabled to difcern and difcharge our duty. 
 It prefuppofes a confcientious regard to duty, 
 a hearty defire to know and pradtifc it. And 
 the province of chriftian prudence is only to 
 fecond this delign, to facilitate and improve 
 the performance : When we have fixed a 
 right end, to find out the mofi: fuitable m^eans 
 for attaining it : To judge of the proper times 
 and feafons of things, as every thing is beauti- 
 ful in itsfeafon, and that one branch of duty 
 may not interfere with another : To confider 
 the circumflances of providence from time to 
 time, and fo to difcern our prefent duty, and 
 bear fruit in feafon : To weigh the circum- 
 ilances of cafes as they occur, which mayfome- 
 times make it difficult to difcover on which 
 fide of a queftion duty lies 3 and fo to direct 
 and guide our pradice. 
 
 The Scripture fpeaks of fome, Jer. iv. 22. 
 vAio were wife to do evilj but to do good they 
 had no knowledge : They fliewed a great deal 
 of art and cunning in the management of theit 
 wicked practices, but were mofl: unfurniilied 
 and unexpert for the performance of any thing 
 
 truly 
 
Serm. xix. Chrijlian "Prudence* 429 
 
 truly commendable. In oppofitlon to fuch a 
 charad:er, the apollle exprefles his vviflies for 
 the Rofjmns, Rom. xvi. 19. I would have you 
 ivife to that ivhich is good, andf.mple concern- 
 ing eviL Which is a good expolition of our 
 Saviour's direction in the text. The wijdojn of 
 the prudent is to iinderfiandhis way\ Prov. xiV. 
 8. . Firft and principally to learn the way to 
 heaven, which is prefcribed to all 3 and then 
 the way of particular duty, according to our 
 fpecial and diflinguifhing circumftances : And 
 to underfland the beft manner of performing 
 our duty, in order to reach the end propofed in 
 it ; as it is faid, Eccl. viii. 5. A wife man's 
 heart difcerneth both time and judgment. 
 
 This is a general view of the wdfdom or 
 prudence recommended. 
 
 II. I would now confider fome principal 
 inftances, wherein we fliall find chriftian pru- 
 dence, in conjunction with innocence, very 
 neceflary and ferviceable. And we may take 
 a fhort view of the three great branches of our 
 duty to this purpofe. 
 
 I. Prudence, as well as confcientioufnefs,. 
 is ncceffary in the exercife oi godlinefs, or our 
 dired: duty to God himfelf An honeft up- 
 right heart, truly devoted to God, though it is 
 the principal thing, yet will need the aids of 
 prudence to facilitate the pradice of piety, to 
 promote the pleafure and the luftre of it. 
 
 We muft not omit any branch of real piety, 
 or of the due homage which God req^uires front 
 
 us; 
 
43 Oi Chrifiian Trudence'. Vol. II. 
 
 us, to avoid the reproaches of profane people; 
 nor make it our main end in any religious ex- 
 crcifes to be feen of men : that would be car- 
 nal policy. But it is chrifiian prudence to avoid 
 any fuch indecencies in our outward behaviour 
 in facred exercifes, as may unnecefTarily give 
 men offence, or a handle for reproach and cen- 
 fure. By this means we are moft likely to ho- 
 nour God, and recommend his ways to men. 
 Wifdom is alfo profitable to dired: to the 
 proper feafons for the exercife of the fever al 
 holy difpofitions, of which piety confifls: that 
 God may have the acknowledgments from 
 us, which his providences and our condition 
 from time to time require. There is a pecu- 
 liar feafonablenefs and propriety in the exer- 
 cife of fome gracious difpofitions and in fome 
 branches of worfhip, at fpecial times and un- 
 der particular circumilances : and it is a part 
 of prudence to obferve thefe, and judge aright 
 of them, and to diredl the frame and adtions 
 accordingly. We are diredied in the day of 
 frofpcriiy to he joyftd, and in the day of ad- 
 'uerjity to confider^ Eccl. vii. 14. And God 
 blames Ifrael for the unfuitabienefs of their 
 behaviour to their circumilances, i/^/,xxii. j 2, 
 13, In that day did the Lord God of ho ft s call 
 to weeping and to mourning, and to haldfiefs 
 a7id to girding ivith fackcloth : And behold 
 joy and gladnefs, faying oxen, andkillijigfieep, 
 eating Jlejlj and drinking wi?ie. There is a time 
 to weep, and a time to mourn; and graces and 
 duties eminently fuited to both conditions. 
 2 Wc 
 
Serm. xlx. Chrijiian Prudence. 431 
 
 We are efpecially called to awful fear, when 
 God's judgments are abroad i to humble our- 
 felves under his mighty hand, when it is laid 
 upon us J to pradlife fubmiffion and patience 
 under his corrections ; and trull in him in dark 
 and diflreffing circumflances : On the other 
 hand, the fmiles of his providence, and the 
 lio-ht of his countenance (liould fummon up 
 the lively adings of joy and gratitude, of love 
 and deli'^ht. Some feafons efpecially call for 
 prayer, and others for praife : James v. 13. 
 Is any man amo'ng you affi'iBed^ let him pray. 
 Is any merry F let him fing pfalms. Every 
 pious affection and exercife is moft amiable in 
 itfelf, and moft acceptable to God, when it is 
 feafonable and fuitable to mens prefent cafe. 
 And it is a confiderable part of chriftian pru- 
 dence carefully to attend to this. 
 
 And it is alfo of ufe for regulating the 
 time, and manner, and kfigth of our devotions, 
 fo as may beft anfwer the end of them, the 
 promotion of real piety in ourfelves or others. 
 There is no ftated and prefcribed rule for thefe 
 thino-s ; nor can any particular diredion be 
 given which will fuit all. The determina- 
 tion of it muft be left to prudence, ani- 
 mated by a lively zeal to fccure the great end. 
 Thus, mfecret devotions, the general rule for 
 all is, thatChriftlans manage them fo as may be 
 moft for the benefit of their own fouls. Pru- 
 dence under the condudt of a heart truly de- 
 voted to God, muft dired how it is moft like- 
 ly that this end may be anfwered, according 
 
 to 
 
432 Chrijlian "Prudence, Vol. 11^ 
 
 to a man's conftitutlon and circumflances in 
 the world. For the time, it muft be a rule 
 of prudence ordinarily to be obferved, that 
 for duties which are ilatedly to return, a ftated 
 time in the mornino: and the eveninp- fliould 
 be pitched upon as that which we -intend com- 
 monly to employ this way, farther than extra* 
 ordinary occalions may make an exception ; 
 and this fuch a time, wherein upon the know- 
 ledge of our ov/n conflitutions and bufmefs 
 we may expert to be mofl lively and leaft 
 interrupted ; for a truly pious mind will not 
 content himfelf commonly, to put God and 
 his foul off with the dregs 'oF his time and 
 fpirits. For the manner^ . prudence, aiming at 
 the great end of piety, mufl ftill be our guide. 
 As fuppofe for the pollure ufed, whether pro- 
 flration, or kneeling, or ftanding ', we fhould 
 chufe that wherein our minds ai'e moil free 
 and leaft liable to difcompofure. By the fame 
 meafure we fhould be conducted, either to 
 ufe the voice, when privacy will admit of it, 
 er to forbear it : And I may add alfo, either 
 ■wholly to addrefs to God in fuch thoughts and 
 expreffions as our own hearts fuggeft, or at 
 fome times to ufe the afliftance of pious forms 
 or hints prepared by others, when our own 
 minds may not be in the beft frame. For the 
 length of them, prudence muft dire(5i; too : 
 And I believe moll: people v/ill find it ordina- 
 rily expedientjthat their devotions fhould rather 
 be frequent than long ; that at leaft the length 
 of them ihould be proportioned to the fervour 
 
 and 
 
Serm. xlx. Chriftian Prudence, 43 3 
 
 and ferioufnefs of the fpirit. In the^aWdu- 
 ties of religion, we are concerned to mind the 
 good of others as well as of our own fouls; 
 and therefore chriftian prudence muft confult 
 that. We fhpuld adjuft the time of our family 
 devotions as may beft comport with the gene- 
 ral edification of the members of it j if pollible, 
 when they can be all prefent, and when they 
 are likely to be leaft fluggilh and indifpofed. 
 The matter of our addrelfes fhould be things 
 of the moft common concern to all, and fuit- 
 able to the circumftances of the family as fuch. 
 Care fliould be taken in. the manner and ex- 
 preffions, that, as far as poffible, it may not be 
 juftly exceptionable. And here efpecially, in 
 the daily fervice of God in our families, tedi- 
 oufnefs is carefully to be avoided j for want of 
 prudence in which, I doubt many children and 
 fervants in pious families have been led to dif- 
 guft religion more than otherwife they would 
 have done. 
 
 2. Prudence Is equally neceffary to accom- 
 pany zeal and goodnefs, in performing our du^ 
 ty to ourfehes. 
 
 In thefirft and fundamental part of it, the 
 immediate care of our fouls. This cannot be 
 well done without chriftian prudence. To be- 
 come well acquainted with the biafs of our 
 conftitutions and natural tempers, which be- 
 longs to prudence, will give us the principal 
 light to difcern the fms that jnojl eafily befet 
 usy and the beft methods of efcaping them j 
 and to difcover the graces and virtues where- 
 
 F f in 
 
434 Chrifiian Prudence. Vol. If. 
 
 in we have the beft profpecl of fhining. The 
 more we difcern the devices of Satan, we fliall 
 be the better prepared to obviate them : for 
 if we are ignorant of them, he is Uke to gai7i 
 an advantage over us, 2 Cor. ii. 11. Pru- 
 dence muft point us to the happy and ad- 
 vantageous feafons, the promiling minutes, 
 which may be mofl fuccefsfully improved for 
 ftrengthning our good habits, and mortifying 
 the feveral irregular difpofitions that attend us. 
 Prudence defcries the temptations which are 
 apt to excite our irregular appetites, and di- 
 rects us to avoid them : Whereas if without 
 it we railily enter into temptation, how diffi- 
 cult is it to preferve our innocence ? 
 
 In making the inter efls of foul and body 
 ccnfijlcnt^ as far as poffible, prudence is of 
 vaft fervice. We muft not neMed: the care 
 of our bodies, while we fojourn in them ; but 
 endeavour, as far as is pradlicable, to make 
 the welfare of foul and body to comport to- 
 gether. And this end might in many cafes 
 be obtained by the exercife of chriftian pru- 
 dence, far more than fome good men reach 
 It, or than worldly men think pradiicable. 
 By a prudent obfcrvation and improvement of 
 the proper times and feafons for both, there 
 would be room in the ordinary ftate of things 
 for all the diligence in mens worldly bufinefs 
 that can reafonabiy be deiired, and yet 
 their better interefts not be negle6led. If 
 men would but obferve God's rule for the 
 ilricl obfervation of the Lord's-day, they 
 
 would 
 
Serm.xix. Chrijlian Prudence . 435 
 
 would not find that to interfere with a clcfe 
 application to their fecular bufinefs on other 
 days, nor to their fuccefs in it j and yet they 
 might be able to preferve the Itrongcft affec- 
 tion for things above. Nor would it be difficult 
 with a little prudent forecaft, or the ordcriiig 
 of their affairs 'with difcretio?!, fo to manage 
 them, that convenient time might be found on 
 'every day for the worfliip of God in private, 
 and in their families, and fometlmes occafion- 
 ally in publick worfhip, without any detriment 
 to their outward interefl. Experience fliews 
 this daily, in many inftances of people who 
 carry on their trades and worldly bufinefs with 
 the greateft fuccefs j and yet are very diligent 
 for their fouls too in feafon and out of feafon. 
 
 Thus, by innocent prudence we may often 
 avoid temporal inconveniences for our pro- 
 feflion 'j which we fliould endeavour to do, 
 as far as may be done without intrenching up- 
 on a good confcience. This is the particular 
 cafe referred to in the text, the efcaping of 
 perfecution, as far as it may lawfully be avoid- 
 ed. Sometimes it is impoffible to be flaved 
 off without making fhipwrack of faith and a 
 good confcience ; and then all regards to the 
 body muft give place to the everlafting inte- 
 refl: of our fouls. So Chrift exhorts in this 
 chapter, ven 28. Fear not them which kill 
 the body J but are not able to kill the foul; 
 but rather fear him which is able to de/lroy 
 both foul and body in hell. But fometimes 
 we may avoid fuffering in a time of perfecu- 
 F f 2 ivi\\ 
 
43 6 Chrijlian "Prudence. Vol.11. 
 
 tion without violating duty, and we are di- 
 reded to ufe any wifdom of the ferpent for 
 that purpofe conliftent with integrity; particu- 
 larly if we can efcape it by flight, ver. 2 3 . When 
 they perfecute you in this city, flee ye into an- 
 other. To the fame purpofe, Frov. xxii. 3. 
 A prudent man forefeeth the evil, and hideth 
 himfelf. This is an ordinary rule, tho* it may 
 admit of exceptions, 2i%Nehemiahid\d.^ Should 
 fuch a man as Iflee ? Neh. vi. i j. Being the 
 fupreme magiftrate at 'Jerufalem^ by whofe 
 influence and encouragement the Jews were 
 chiefly animated in their work, and forefeeing 
 that if he forfook them, they would quit their 
 work and fly too j in this cafe he refolved to 
 run all rifques. The fame may be the cafe of 
 fome of a publick charad:er in time of perfecu- 
 tion ; they may be fo circumfl:anced, that it 
 may not confifl: with duty to fly. But prudence, 
 upon an impartial weighing of the particular 
 circumfl:ances, mufl: diredl in this matter. 
 
 Prudence at leafl: will contribute one way 
 very much to our fafety from many fuflferings. 
 As far as we are governed by it, we jfhall not 
 expofe ourfelves to fuflferings by mere impru- 
 dences ; which indeed give rife to many in- 
 flances of unkind ufage. Chrifl:ian prudence 
 "will take away the occafions of ill treatment 
 on any other account than as Chrifiians 3 it 
 will not allow us to fuffer as bufy bodies^ or 
 upon account of needlefs provocations. And 
 1 doubt good men too often heighten the ill-^ 
 will of others againfl: them by fuch means. 
 
 3. Pru- 
 
Serm. xix. Chriftian Prudence, 437 
 
 3. Prudence is yet farther neceflary to the re- 
 gular and fuccefsful difcharge oiour duty to our 
 72eighbours. Innumerable inftances might be pro- 
 duced on this head j I fhall only fingle out a few. 
 
 Prudence fhould attend our lincere endea- 
 vours to do good to the fouls of men. Mofl 
 men are fo indifferent about their beft inte- 
 refts, and fo ready to mifinterpret the mofl ho- 
 neft methods taken for that purpofe, that fomc 
 policy and prudence muft be ufed to make fuch 
 charitable endeavours to go down. He who 
 would hope to fucceed in intruding of the ig- 
 norant, or convincing of gainfayers, or reform- 
 ing of the vicious, mufl take fome pains to ren- 
 der himfelf acceptable, as far as that may be 
 done without finful compliances. 1 he preacher 
 mxx^feek to find out acceptable words-, only he 
 muft be careful, that they be upright^ e'uen 
 ivords of truths Eccl. xii. 10. He muft be 
 content, out of a delire of doing good, to imi- 
 tate St. Paul's example, i Cor, ix. 20 — 22. 
 TJfito the Jews / became as a Jew, that I 
 might gain the Jews : Ti? thejn that are under 
 the law, as under the law, that I might gain 
 thetn that are under the law : To them that 
 are without law, as without law, (being 
 not without law to God, but under the law 
 to Chrijh,) that I might gain them that are 
 without law : To the weak became 1 as weak, 
 that I might gain the weak : I am made all 
 things to all men, that I might by all means 
 fave fome. That is, he was ready to con- 
 defcend to the capacities, humours and pre- 
 2 pof- 
 
43^ ChYlJliaii Frudence, Vol. II, 
 
 pofleffions of all with whom he had a con- 
 cern, as far as his duty to his mailer would 
 allow, in order to be a fuccefsful inflrnment 
 for their good : and fo muft every faithful 
 niinifter be content to do, who has the fervice 
 of Chrifl and fouls at heart. And Chriflians 
 in a private ftation fliould lludy io pkafe their 
 neighbour for bis good to edification , Rom. xv. 2. 
 To accommodate themfelves by all ealinefs of 
 behaviour and prudent addrefs to other people, 
 that they may be the more capable of lerving 
 them in their everlaflins; interefls. 
 
 There is one inftance of ufefulnefs to others, 
 which is made a general duty upon Chri- 
 flians, reproving them for their fins-, but 
 poflibiy there is not more prudence requi- 
 iite in the difcharge of any one part of re- 
 ligion. A reproof may be thrown away, 
 where it will do more hurt than good ; Frony, 
 ix. 7, 8. He that reproveth a f corner, gets 
 to bimjef JI:ame j and he that rebnketh a 
 ^wicked man, gets to himfelf a blot : Reprove 
 not a fcorner, leji he hate thee ; rebuke a 
 'ivife man, and he ivill love thee. If you Tee 
 a man defperate in lin, fo as to mock at re- 
 proof, it is a vain thing to reprove him any 
 longer ; you would but provoke him to add 
 fin to iin, and expofe yourfelf to needlefs 
 trouble, without ferving any good end by it. 
 But there may be fome hope of fuccefs in re- 
 proving a-^mife man ; one who has yet fome 
 commendifble m.odeily remaining, and will pa- 
 tiently give you the hearing.. Prudence mu{l 
 1 " make 
 
Serm. xix. Chriflian Pruderlce. 439 
 
 make a proper diftindion of perfons ; and 
 it muft direct to the fittefl opportunities : as, 
 to reprove in private for more private of- 
 fences ', and to obferve peoples mofl: feriousand 
 tender minutes, to take the advantage of con- 
 vicftions or awakening providences 5 and in 
 like manner to fuit a reproof to mens diffe- 
 rent tempers, capacities and ftations. A ivord 
 fitly fpokejjj is like apples of gold in ptSliires 
 of fiher. As an ear-ring of gold, and an 
 ornament of fine gold, Jo is a nvije reprover up- 
 on an obedient ear, Prov. xxv. 11, 12. 
 
 There is need of prudence to the exercifc 
 of mercy and charity to the bodies of men. 
 Not only for the management of our out- 
 ward affairs with difcretion, that ive may have 
 to give to him that needeth, Eph. iv. 28. but 
 to diflinguifli the mofl: proper objects of cha- 
 rity, lince we cannot reach all cafes ; and to 
 proportion the meafures of our bounty to the 
 extent and importance of occafions : and in 
 many cafes to judge of the befl methods ef- 
 fed:ually to reach the good ends we propofe. 
 
 Prudence is of equal ufe in the manage- 
 ment of cominon converfation. To judge 
 wheti it is fit to fpeak, and when to keep 
 filence ; to confider the different tempers, ex- 
 peiflations and views of thofe with whom we 
 converfe, that we may avoid offence : and 
 for direding us in other incidents of fociety 
 without number. One inftancemufl not be 
 omitted, when we are fpeak'mg of chrifii an 
 prudence. We are commanded that our dif 
 
 courfe 
 
44<> Chriftian Prudence, Vol. 11, 
 
 courfe be good to the ufe of edyfymg, Eph. 
 iv. 29. This plainly intimates, not only 
 that we fhould be always careful left any thing 
 pafs from us in converfation, which may tend 
 to corrupt the minds of others; but alfo, that 
 religious difcourfe, or that which diredtly tends 
 to their fpiritual good, fhould frequently be 
 our theme in converfation. But wifdom is 
 needful to direct in this matter. We fhould 
 not caft our pearls before fwine. Matt. vii. 6. 
 nor fpeak in the ears of a fool^ who will de^ 
 fpife the wifdom of our words, Prov. xxiii, 9. 
 That will only furnifh very loofe people with 
 a fubjed: of mockery. There is alfo a happy 
 dexterity to be ufed in accommodating ferious 
 difcourfe to different perfons and feafons, if we 
 would reach a good purpofe by it; and a pro- 
 priety to different occafions to be obferved. 
 The apoftle gives us a dired:ion of general fer- 
 vice in this matter, CoL iv. 6. Let your fpeech 
 be always with grace, in the moft grateful and 
 acceptable manner you can ifeafo^ied with fait, 
 the fcilt of wifdom and prudence, which may 
 make it pleafant and beneficial to the hearers ; 
 that ye may know how to anfwer every man, 
 that your anfwers may be well fuited to the 
 variety of perfons and occafions, which arc 
 to be confidered in them. 
 
 The like obfervationsof the ufe of prudence 
 might be carried into all the branches of duty, 
 and the various ftations and relations of life. 
 But I fhall enter no farther into particulars, ra- 
 ther chufing • 
 
 III. 
 
^erm. Ix. Chrijlian Frudence, 44.1 
 
 III. To offer fomething to enforce this ex- 
 hortation from the defcription given in the 
 text of the ftate of Chriitians in this world j 
 that they are as fiecp in the mtdft of wolves. 
 The devil as a roaring lion Jeeks to devour j 
 and as an old ferpent to feduce ; and we 
 Ihould ad; with all the caution and wifdom 
 we can to defeat him. But the danger fug- 
 gefted here, is principally from men. 
 
 Indeed good men are {o imperfed: in their 
 goodnefs now, that v/e are not out of danger 
 from them. Their fociety and example may 
 have much enfnaring in it, which requires 
 precaution for our own fafety. But efpeci- 
 ally the number of bad men even in the bed 
 of times calls for much prudence to carry 
 thofe who are truly good fecurely and credi- 
 tably through their courfe of obedience. Such 
 admonitions are always feafonable, Eph. v. jr. 
 16. See that ye walk circufnfpeStly ^ not as 
 fools, but as wife ; redeevmig the time, be^ 
 caife the days are evil. Col. iv. 5. Walk. 
 in wifdom toward thofe that are without^ 
 re dee filing the time. Phil. ii. 15. Be harm- 
 lefs and blamelefs^ the fins of God, without 
 rebuke, in the midfi of a crooked and perverfg 
 nation, among whom you JJjine as lights in tbi 
 world. Many ill men are obferving us, ever 
 ready to triumph in the leaft advantage they 
 can gain againil us, and to reproach our pro- 
 fefTion upon that account. If they can find 
 any thing to impeach our rnoral character, 
 G o; thaS 
 
442 Chrijlian Prudence. Vol. II. 
 
 that would make us their reproach and their 
 jeH". The Ffalmift efpecially deprecates this, 
 Pfdl. xxxix. 8. Deliver me f ram all my tranf- 
 greJJIons ', make me not the reproach of the 
 fooliJJd. " Lord, fufFer me not to become their 
 *' reproach by any real and notorious crimes." 
 But in defed of them, they will gladly lay 
 hold of imprudences to reproach religion and 
 thofe who pretend to it ; and therefore we 
 ihould endeavour, as far as poffible, to pre- 
 vent their ill-natured fatisfadion that way. 
 
 Let us then, laying alide all the deceitful 
 arts which are inconfiftent with godly iince- 
 rity, cultivate the wifdom that is from above ; 
 all that may help forward the comfortable 
 and fuccefsful performance of our duty, and 
 recommend our holy profeffion. In matters of 
 importance, and which admit of premedita- 
 tfion, let us deliberately confult not only the 
 matter of our duty, but the moil acceptable 
 and amiable manner of performing it ; and en- 
 deavour to become mailers of an habitual fur- 
 niture of prudence, to dired us upon fudden 
 emergencies: that it may be our charad:er,with 
 the IVifeman^ to have our eyei in our head. 
 
 A growing acquaintance with the holy 
 Scriptures will be of fingular ufc to our im- 
 provement in prudent condudt by the way, as 
 well as to our becoming wife unto falvation. 
 The precepts, the hiilories contained in thofe 
 heavenly oracles, carefully attended to, will be. 
 in this refpeit a light to our feet^ and a lamp 
 to our paths. The proverbs of Solomon, and 
 
 the 
 
Serm. xix. Chriftian Prudence. 440 
 
 the pattern of Chrifl, fliould efpecially be ftu- 
 died to this purpofe. The blelTed Jefus was 
 not only a pattern of fpotlefs innocence, but 
 a model of confummate prudence ; as in him 
 were hid all the treafures of wifdom and know- 
 ledge. He chofe the fitteil: means in all cafes 
 to reach his ends ; and took advantage of 
 all occurences to convey a word in feafon to 
 thofe with whom he convcrfed, in the man- 
 ner and at the times wherein his inftrudtions 
 were moft apt to make impreffion. When he 
 fliew^d his charity to their bodies, in healing 
 their difeafes, or in fome other inftances of 
 compaflion, he laid hold on fuch happy op- 
 portunities to be a monitor alfo for their better 
 intereftSo There are many inftances in the 
 Gofpel-hiftoryof his prudent condud for avoid- 
 ing dangers, and the efFeds of his enemies 
 malice, till his time was come; and of his wary 
 anfwers 10 captious and enfnaring queftions, 
 whereby he either foftned the rage of his ad- 
 veriiiries, or evaded their wicked intentions 
 His followers may derivegreat light from a di- 
 ligent obfervation of his behaviour attended 
 with the various circumftances. 
 
 The lives of wife and good men, of which 
 there are many written for our ufe, may fur- 
 niih us with feverai profitable hints to make 
 us wifer as well as better. And efpecially ex- 
 ferience will enable us to make a fuccefsful pro- 
 grefs in this needful fkill, if we are but care- ' 
 ful obfervers of men and things around us, 
 and principally of ourfelves and our ov/n con- 
 dud : 
 
444 Chriftian Prudence^ Vol. II. 
 
 du(5l : Then days will /peak, and gToWmgyears 
 will ieach wifdom -, if we ufe ourfelves to re- 
 colled:, where we have taken a wrong ftep, 
 that it may not be repeated ; and where we have 
 fucceeded well, that we may be in a readinefs 
 to condud: ourfelves in a like manner, if the 
 fame occalions occur again. And along with 
 our own care, from a fenfe of the many impru- 
 dences to which we are liable,and of the various 
 unforefeen trials which we can hardly be pro- 
 vided for by any precautions of our own, let us 
 daily ajk wifdo??i of Gody who giveth liberally, 
 and iipbraidcth not. The conftant guidance and 
 condud of the allwife and holy God,v/ill be our 
 befl fecurity through a dangerous world, and 
 will bring us to glory at the end of life. 
 
 I pray therefore that ye may he filled with 
 -the knowledge of his willy in all wifdom andfpi^ 
 ritual underftanding ; that ye may walk worthy 
 (f the Lord unto all pleafng, being fruitful in 
 every good work, and increafing in the knowledge 
 of God, 
 
 The End of thefecond Volume,