A PRACTICAL 
 
 EXPOSITION 
 
 Of the Latter Part of Our 
 
 Saviours Sermon 
 
 ON TH E 
 
 MOUNT, 
 
 From the BEATITUDES, to the 
 End of the SERMON. 
 
 By JAMES GARDINER, M. A, 
 
 Sub-Dean of Lincoln. 
 
 L N T> N: 
 
 Printed for BERNARD LINTOTT between 
 the Two Tern fie Gates, 1715.
 
 THE 
 
 PREFACE. 
 
 :HO' the Beatitudes are 
 Subjects fo copious and 
 fruitful, that in explaining 
 of them, I have had occa- 
 fion in the former Volume 
 to trace out almoft the 
 whole Praftice of the Chriftian Life; 
 yet, becaufe in the remaining Paragraphs 
 of this moft excellent Sermon on the 
 Mount, there are fome Precepts altoge- 
 ther new, and others which may give 
 an Opportunity of fetting thofe already 
 explain'd, in yet a clearer and a fuller 
 Light : I have taken them all into this 
 Second Volume, wherein, avoiding Re- 
 petition as mu:h as is poflible, 1 have 
 chiefly enlarged upon fuch Duties and 
 Vertues as our Saviour recommends to 
 us, which were either not mentioned, 
 or but briefly hinted at before j and up- 
 A 2 on 
 
 007946
 
 The Preface. 
 
 on fiich Arguments, as our Saviour here 
 makes ufe of to perfwade us of the Ne- 
 ceflity and Reafonablenefs of them. 
 
 I have likewife for Brevity fake, pafs'd 
 by fometimes the^r/? Opportunity of en- 
 larging upon feme Points, and deferred 
 them to another Chapter to which they as 
 properly belonged ; becaufe there would 
 elfe in expounding fo large and compre- 
 henfive a Difcourfe, as this of our Savi- 
 our, have often been a Neceflity of re- 
 peating what had been faid before. So 
 that if the Reader meet not always with 
 as much as he expected in the firft Chap- 
 ters, he is defired not to condemn the 
 Omiffion, till he has read over the whole 
 Expofition ; which is defigned for a com- 
 pleat, but fhort Summary of Chriftian 
 Practice. 
 
 All I have farther to add, is, that the 
 Reader look for no more than a plain 
 pradical Expofition, the full Senfe and 
 Meaning only of our Saviour's Precepts. 
 This I thought proper to advertife, be- 
 caufe fome ( I know ) have found fault 
 with the firft Volume ( viz. of the Bea- 
 titudes) for want of more oA^flication : 
 they were pleas'd to call the Chapters 
 Sermons, and then thought them defici- 
 ent in the oratorical Part ; but this was 
 their Miftake and not mine : For I cal- 
 led
 
 The Preface. 
 
 led them not Sermons, but a practical 
 Exfofitiott) and tho' I had attempted three 
 or four of the 'Beatitudes fir ft in the Pul- 
 pit, I afterwards cut off all the Appli- 
 cation, and fo much altered the Method 
 and Style of the whole, to adapt them 
 to this Defign, that they might really be 
 faid to be done, de novo ; and coft me as 
 much frefh Trouble, as they would have 
 done, if I had never treated of them in 
 another manner, which was the Reafon 
 that I never preach'd any Part of this Se- 
 cond Volume, but wrote it at firft in this 
 way of Expofition. 
 
 THE
 
 THE 
 
 CONTENTS. 
 
 o 
 
 CHAP. I. 
 
 F EXEMTL4RINESS. Pagei. 
 MATT. V.i 3, 14, 15, 16. 
 
 CHAP. II. 
 
 Of the Excellence of the Chriftian Morali- 
 ty above that of the Jews. 26. 
 MATT.V. 17,18,19,20. 
 
 CHAP. III. 
 
 Of caufekfs e/lnger y and of contemftuous 
 revenging Language. 51, 
 
 MATT. V. 21, 22, 23, 24, 25, 26. 
 
 CHAP. IV. 
 
 Of Chaftity, and of needle fs Separation af- 
 ter Marriage. 78. 
 MATT. V. 27, 28, 29, 30, ji, 32. 
 
 CHAf.
 
 The Contents. 
 CHAP. v. 
 
 Of taking God's Name in vain. Page 100. 
 MATT.V. 33, 34, 35, 36,37. 
 
 C H 4 P. VI. 
 
 Of Forgiving of Injuries. 115. 
 
 MATT. .38,39, 40, 41, 42. 
 
 CHAP. VII. 
 
 (y Loving of Enemies. 1 3 j . 
 
 MATT. V. 43, 44, 45, 46, 47, 48. 
 
 CHAP. VIII. 
 
 Of oAJmfgiving. 152. 
 
 MATT. VI. 1,2, 3,4. 
 
 CHAP. IX. 
 
 Of Tracer. 170. 
 
 MATT. VI. 5,6,7,8,9,1 0,1 1 ,i 2,1 3,14,1 5. 
 
 CHAP. X. 
 
 OfFaJting. 193. 
 
 MATT. VI. 16,17,18. 
 
 CHAP. XL 
 
 Of not laying uf Treafures ufon Earth, 
 
 lut of laying them uf in Heaven, and of 
 
 Truft in God's Providence. 212. 
 
 MATT. VI. 19,20,21,22, 23,24,25,26, 
 
 2 7 28, 29, 30, 3 1, 3 2, 3 3. 
 
 CHAP.
 
 Of Exemplarincfs. CHAP. I. 
 
 Neither do Men Tight a Candle, and Put it 
 under a 'Bufiel : liut on a Candleflicj^ and 
 it giveth Light unto all that are in the 
 Houfe. 
 
 Let your Li^ht fo jhine before Men, that 
 they may fee your Good Works, and glorify 
 your Father which is in Heaven. 
 
 [HIS firft Paragraph' is an 
 Exhortation to he Exewfla- 
 ry in our Religion,, enfor- 
 ced by feveral Companions, 
 which fhew that God by 
 calling us to the ProfefHon 
 of Chriftianity, defigns and marks w out 
 for good Examples of Virtue and Holi- 
 nefs to the World, that fuch Examples 
 mafdo much Service, and that Men who 
 know the Excellence of that Religion we 
 profefs, will certainly exfeff them from w. 
 Let me therefore open to you .the true 
 Meaning of what our Saviour Kas deli- 
 vered, in the four Verfes now under 
 Consideration, by fuppofing^ hkn to have 
 exprefs'd it in the following Manner* 
 
 " I have told you, my Difciples, that 
 *' if ye wilt indeed be Followers of me, 
 " yefhallbeblefTedandhappy. The very 
 <c Practice of what I require will make 
 " you fo; and the future Rewards of 
 " your Obedience will more thananfwer 
 
 * all
 
 CH A P. I. Of Exemplar inefs. 
 
 " all your Pains and all your Expe&ati- 
 " ons. But this is an Argument from 
 a your Intereft only ; there are other and 
 " more generous Motives yet behind. 
 " 'Tis fit that as ye fee I have provided 
 w for your Happinefs, ye fhould fo live 
 " as may be for my Glory. If ye live not 
 " more frriftly and vertuoufly in every 
 *' Point than the Generality of Men, the 
 " World will think, I either taught you 
 " no better, or that ye defpife my Teach- 
 " ing, both which will be difhonourable 
 " to me. But if ye live as I have taught 
 " you, they will fay that God is in you of 
 " a Truth ; they will commend that ex- 
 " cellent Inftitutioh I deliver you, and 
 " will be drawn to love and to embrace 
 " that Doftrine, and thofe Manners which 
 " are fo much the Ornament and the Hap- 
 " pinefs of thofe who do embrace them. 
 " I know however the Force of Truth is 
 " fuch, that when they hear my Gofpel 
 " preach'd, and read the Laws which I 
 " have given you, they will own the Ex- 
 f< cellence of my moral Precepts, and 
 " will be fure to expect that ye who ac- 
 " knowledge me to be yourMafter,fhould 
 " do the Things that 1 fay, and fhould be 
 " as much better than other Men, as my 
 " Inftruftions are beyond the Virtue of 
 " the Gentile or the Jewifi Schools. When 
 B 2 " they
 
 4 Of Exemplarinefs. CHAP. I. 
 
 " they talk of any Part of Righteoufnefs, 
 u they will naturally look to you for an 
 "Example, as the Religion ye profefso- 
 " bliges you ; the Intentjon whereof is 
 " more than a meer inward Faith ', and 
 " fecret Piety; it is to make you emi- 
 " nently, as well as really good, and to 
 " fet you up as Public Patterns to Man- 
 " kind. Confider your felves therefore, 
 " as the Salt of the Earth, by whofe Spi- 
 u ritual Converfation all who know you, 
 ". may be feafoned with a due Relifh and 
 " Tinftureof Chriftian Piety and Good- 
 " nefs. But if ye become 'infipid and 
 " ufelefs, ye will be the worft and the 
 " moft contemptible of all Men. Con- 
 < fider your felves as the Light of the 
 " World, a Candle fet <m a Candleftick, 
 tt for the Direftion'and Ufe of all that 
 " are about you, andasdefign'd by your 
 cc Heavenly Father and Me, to light Men 
 c out of the Ways of Ignorance and Vice, 
 " and fhew them by your bright Exam- 
 " pies the Way to Truth and Holinefs, 
 " and eternal Glory. Confider that the 
 " Eyes of all Men will be upon you as 
 " profefling fuch an holy Inflitution. 
 <c Whatever ye do will be obferved, and 
 " can no more be hid than a City that 
 li ftands on an Hill : a nd therefore as ye de- 
 44 clare your felves to be my Difciples, let 
 
 the
 
 CH A P . I. Of Exemplar inefs. 
 " the Light of your ft rift and virtuous 
 *' Lives To fhine before Men, that they 
 " feeing your good Works, and admiring 
 " the excellent andufeful Spirit of Chri- 
 < ftianity, a sit appears in you, may glori- 
 " fy J'our Father which is in Heaven, and 
 * chearfully fubfcribe to worfhip and o- 
 <; bey him as ye do. 
 
 All this I take to be the true Defign 
 and Meaning of our Saviour's Precept 
 here, and the Reafon upon which it is 
 grounded. Let us now confider more 
 diftinftly, 
 
 I. What thofe good Works are, where- 
 in it is expected we fhould become 
 Examples to all about us. 
 
 II. What it is to be exemplary in thofe 
 good Works. 
 
 III. Who they are, that are concerned 
 to be thus exemplary in good Works. 
 
 IV. How they may be faid to glorify 
 God thereby. 
 
 I. What thofe good Works are where- 
 in it is expected we fhould become Exam- 
 ples to all about us. ? They are in general 
 the fincere and conftant Practice of the 
 whole Chriftian Religion, but particular- 
 ly of fuch Duties and Vertues as have 
 been recommended to us in the foregoing 
 Beatitudes. As, B $ (i.)
 
 6 Of Exemplar inefs. CHAP. I. 
 
 (i.y Humility, thinking and fpeaking 
 modeftly of our fel ves, and of every Thing 
 relating to us, defpifing no Man, conde- 
 fcending to thofe below us, being courteous 
 to all, and ready to give Place, not only 
 where it is due, but fometimes where it 
 is not-) rather than contend for it : Sitting 
 loofe to all Enjoyments of the World, 
 not ambitious of Power, or covetous of 
 Riches, not vain and haughty if we have 
 them, nor eager in defiring more ; but 
 content with our Condition whatever it 
 is, bearing Poverty without Murmuring, 
 and Contempt without Refentment. 
 
 (2.) An hearty Sorrow for all our own 
 Sins, expreffed in a ready Compliance 
 with the Discipline of the Church, and a 
 careful Avoidance of all Temptations for 
 the future. A charitable Concern, or a 
 compaffionate Grief for the Sins or the 
 Calamities of others, but a great Calmnefs 
 and Moderation with regard to any tem- 
 poral Evils of our own. 
 
 (3.) Meeknefs under all Sufferings from 
 the Hand of God or Men. Obedience 
 and Reverence to the King, to Magi- 
 ftrates, to Parents, Husbands, Matters, 
 or any other to whom we fbould be fub- 
 jeL Obliging Behaviour and Refpect 
 to Friends. Forbearance, Patience, and 
 doing good to Enemies. Giving no wil- 
 ful
 
 CHAP. I. Of Exemplar inefs. 
 
 ful Offence or Provocation to any Body. 
 Not given to Pofitivenefs or Contradifti- 
 on. Not railing at or fpeaking evil of 
 others, but covering the Faults of our 
 Neighbours in Converfation, and putting 
 the beft Conftruftion upon every Thing 
 that it will bear. Andlaitly 5 allmanner 
 of Gentlenefs towards thofe who are un- 
 der our Government, or any way below 
 us. 
 
 (4.) A generous Aim at Perfection, a 
 Mind not Satisfied with any certain Stint 
 of Goodnefs, but catching at all Oppor- 
 tunities of growing wifer and better eve- 
 ry Day. Frequenting the fuMck Tracers 
 and Sermons at Church, and that with a 
 fevere and clofe Attention, a regular and 
 decent Piety, receiving as often as we can, 
 the Sacrament of the LorcFs Suffer : keep- 
 ing up the Exercife of Religion alfo in 
 our Families by Prayer, Reading, and 
 good Inftrutions. And together witft 
 all this, a prudent and induftrious Zeal to 
 make Religion flouridi in our Neighbour- 
 hood, or where-ever elfe we can promote 
 it. 
 
 ($.) A merciful Difpofition to pity,fup- 
 port, and do all the Good we can, to fuch 
 as are in Want and Poverty, or any other 
 Affliction, weeping with thofe that weep, 
 being kind and tender hearted, charitably 
 B 4 g'-
 
 gi 
 R 
 
 8 Of Exemplarinefs. CHAP. I. 
 
 iving or lending as there is Occafion : 
 eleafing Debts where an honeft minded 
 Debtor is not able to pay ; helping the 
 Oppreffed and Fatherlefs to their Right,fo 
 far as it is in our Power ; and punifhing 
 Offenders (when the Law calls for it) in 
 fuch a manner as will {hew us far from 
 an ill-natured Delight in punifhing, 
 
 (6.) An honeft Simplicity in all our 
 Words and Actions, without any Difguife 
 or double Meanings, being fincere in all 
 our Friendfhips and all our Civilities ; fair 
 and ingenuous in all our Dealings, plain 
 and open in our Promifes, and juft to the 
 Performance of them. A ftrict 'Purity 
 in Converfation, avoiding every Thing 
 obfcene or indecent ; a Chaftity in our 
 Behaviour, free from not only all actu- 
 al Lewdnefs, but from all lafcivious Steps 
 towards it. A contfant Courfe of Tern- 
 ferance and $obriet} 9 abhorring even the 
 moft remote Degrees of Drunkennefs. 
 
 (7.) A peaceable Temper with regard 
 both to the Church and State, detefting 
 all manner of Schifms in the one, and 
 Factions in the other ; and labouring fo 
 far as it may be any way in our Power, 
 to prevent or put an End to fuch Diftur* 
 bances, not affecting Novelty, not rai- 
 fing a Duft againit every Thing we do not 
 like ; but attending impartially to Argu-- 
 
 ments
 
 CHAP. L Of Exemplar inefs. 9 
 
 ments on either fide, complying as far as 
 we can, or retaining our different Senti- 
 ments with Charity and Good -nature ; 
 endeavouring alfo in our Neighbourhood 
 to make Peace amongft others ; and, as 
 much as in w Hes^ to live Peaceably with Rom. u. 
 all Men. ** 
 
 (8.) Conftancy under Perfecutions ; 
 holding f aft the Form of found Words , the* Tim. i. 
 Faith and Doclrine of the Gofpel ; going * 5 ' 
 on with Refolution and Courage in the 
 Difcharge of every ChriftianDuty, what- 
 ever Sufferings, Reproach, or Danger 
 may lie before us ; and rejoicing under 
 all, as having an Eye to the bleiTed Re- 
 compence of Reward. 
 
 Thefe, and fuch other Vertues and Gra- 
 ces, make up that Light which is to jhine 
 before Men^ the Cha rafter of an accom- 
 plifhed exemplary Chriftian. And can 
 there be a more beautiful Character in 
 the World ? Can there be a more illuftri- 
 ous Ornament to human Nature, than 
 one thus uniformly good ? 
 
 Let us now confider, 
 
 II. What it is to be exemplary in thefe 
 good Works ; or what it is that is ex- 
 pefted from us more than ordinary, with 
 regard to them. And here, 
 
 i. We
 
 io Of Exemplarinefs. CHAP. I. 
 
 (i.) We muft labour to be eminent ift 
 every Vertue ; not only to have more Ver- 
 tues than the Generality of Men, but to 
 praftife them in a greater Height and 
 Perfe&ion. We muft do fomething ex- 
 traordinary in Religion ; not contenting 
 our felves with the common Degrees of 
 Goodnefs, or with juft fo much as may 
 ferve to fatisfy the Clamours of Confer- 
 ence, or be fufficient, as we think, to 
 bring us to Heaven. We muft endea- 
 vour to be more humble, more meek and 
 peaceable, and merciful, &c. than thofe 
 who have fome Reputation in the World 
 for being fo. We muft thus behave our 
 felves, not only when there is no great 
 Temptation to the contrary, or when an 
 Occafion happens to us in the common 
 Road of things, but in the moft difficult 
 and trying Inftances we muft give a Proof 
 by our outward Carriage, that the Ver- 
 tue we pretend to is owing to an inward 
 Principle, and is really habitual to us 
 from the Power and Influence of our Re- 
 ligion. 
 
 (2.) The fetting a good Example ne- 
 ceffarily implies that our Vertues fhould 
 be vifible and covfpicttoztf to the World. 
 But here lies a material Difficulty, fo to 
 manage this Point, as that Pride and Hy- 
 pocrify {hall have no fhare in it. For our 
 
 Savi-
 
 CHAP. I. Of Exemplarinefs. ii 
 
 Saviour cannot be thought to tolerate 
 hereby (much lefs to require) that Pha- 
 rifaical Vanity and Oftentation, which in 
 fo many other PafTages he condemns with 
 all the Earneftnefs imaginable. The 
 Meaning therefore of this Precept, Let 
 your Light fo Jhine before Men, that they 
 may fee your good Works, cannot be, that 
 our own Glory and Reputation fhould be 
 the Principle of what we do, or that we 
 fhould have any Defign at all upon the 
 Efteem of Men, fofar as it concerns our 
 felves. It is the Vertue, and the Divine 
 Inftitution of Chriftianity, from which 
 that Vertue flows, and not the vertuous 
 Man, which we fhould labour to recom- 
 mend to the Efteem of Men by our Lives. 
 It is that they may glorify our father 
 which is in Heaven, as the latter Part of 
 the Verfe fufficiently explains it. The 
 Glory of God and the Good of Men, muft 
 be our only Aim in producing our Ver- 
 tues or good Aftions to the public View. 
 We muft avoid, as much as is poflible, 
 all felfifh and unworthy Schemes of &4f- 
 flaufe, Reflect, or private Interefi, in 
 them ; referring all the Honour to God, 
 the Author and Infpirer of whatever Good 
 we can attain to ; and defigning all the 
 "Benefit (over and above our own Salva- 
 tion) to the Souls of others, who may 
 * there-*
 
 1 i Of Exemplannefs. CHAP. I. 
 
 thereby be wrought upon to come into 
 the fame good Meafures of Vertue and 
 Religion, which they fee us praftife, and 
 by confequence be brought at length to 
 the fame eternal Happinefs which we 
 hope for. 
 
 Our next Enquiry (tho' it may feem in 
 part prevented) will demand fome ne- 
 ceffary Enlargements. Let us confider 
 therefore, 
 
 III. Who they are that are thus con- 
 cerned to be exemplary in Good Works. 
 &411 Chriflians in general, every one who 
 has profeffed himfelf by Baptifm a Difci- 
 pie of the Holy Jefits, is obliged by this 
 Precept to Exemplarinefs ; for it is to 
 Vid. In- thefe (and nottohisApoftlesonly, or the 
 
 cl . er gy) that our Lord dire & s himfelf in 
 this whole Sermon: And therefore we 
 find the very fame Comparifon or Meta- 
 phor, which is here made ufe of, Light 
 and Shining, apply 'd exprefly by St. 'Paul 
 to every Chrifiian^ as fuch ; for fo he ex- 
 horts the Thiliffians, That ye be blame- 
 lefs and harmlefs, the Sons of God, without 
 Rebuke, In the midftofa crooked find fer- 
 verfe Nation, amongtt whom ye SHINE 
 as LIGHTS in the World. Every Chri- 
 ftian, let his Station or Circumftances be 
 what they will, whether he be a public 
 
 or
 
 CHAP. I. Of Exemplarinefs. i % 
 
 or a private Perfon, known to many or 
 to few, is to look upon himfelf as obliged 
 to bsholy in all manner of Conversions he i P<*. i< 
 that has called him is holy ; and make it his I$ * 
 Bufinefs fo to live, as may be a Credit to 
 the Religion he pretends to. This, by 
 his very Profeffton of Chriftianity, is ex- 
 pefted from him at all Times, and in all 
 Places ; but more efpecially when he 
 lives among Heathens, and other Infi- 
 dels, Strangers or Enemies to the Name 
 of CHRIST, who will be generally apt 
 to form their Judgment of our Religion 
 rather by the Influence it has upon our 
 Confciences and Practice, than by its own 
 Truth and moral Excellence. They hear 
 it called indeed an holy Religion, an In- 
 ftitution of great and glorious Vertues 
 (and fuch it certainly is) but when they 
 caft their Eyes upon our Lives, and ob- 
 ferve, that inftead of all this Holinefsand 
 Vertue, that fhould follow there, we arc 
 no letter than themfelves, and too often 
 (I fear it may be fa id) much worfe ; will 
 it not be a moft dreadful Prejudice to 
 Chriftianity ? Let all who travel abroad 
 to fuch Parts of the World where our Reli- 
 gion is not known or not received, all who 
 go to refide in our Foreign Factories and 
 Plantations, confider this Precept of our 
 Lord 5 as more immediately arfefting them. 
 
 Let
 
 1 4 Of Exemphrinefs. CHAP.!. 
 
 Let it be their Care above all things fo to 
 Phil.i.27. ij ve? 0^ becomes the GcffelofChrift, having 
 j Z Pett 2 ' the ir Converjation honetf among the Qen- 
 tiles, that by their goodWorks which they 
 Jhall behold, they may glorify God in the 'Day 
 of Vifitation ; and be ready to embrace, 
 when preached to them, that holy Faith, 
 that pure and perfect Law, which fhines 
 fo bright in Practice. But if they live 
 contrary to it, they difgrace themfelves, 
 and their Religion 'too ; they make Chri- 
 Rom. z. ftianity to be abhorred, the Name of GO'D 
 i 4 Tim<5 and CHRIST to be blaffhemed among 
 i. ' the Gentiles ; and wo to him by whom the 
 Mat. 18. Offence cometh. The Cafe is much the 
 fame with fuch as live in a vicious Neigh- 
 bourhood, where Chriftianity is profefs'd, 
 but little or nothing of the true Spirit of 
 it to be feen. Thofe few who are good 
 in fuch a Place, have need to be exem- 
 flary in Goodnefs, and have peculiar Ob- 
 ligations upon them fo to be. That 
 Chriftian who by the Grace of God has 
 withdrawn himfelf from the evil Cuftoms 
 and Practices of the wicked World about 
 him, and makes Profeflion to live more 
 firicl:ly to his Saviour's Rules, to be more 
 fober, vertuous, and religious, than thofe 
 others, and thofe much the greater num- 
 Tit.i, id.ber, who own the Name of CHRIST, 
 but in their Works deny him, is very deeply 
 
 con-
 
 CHAP. I. Of Exemplarinefs. 15 
 
 concerned to give a great and eminent 
 Example of all forts of Vertue. To be 
 indifferently or obfcurely Good, is but a 
 barren, I had almoft faid a contemptible 
 Character in blip. G O D and the World 
 expect much more from him, or the one 
 -will have but little Glory, arid the other 
 but little Benefit by his Example. He 
 is bound in Point of Honour, as well as 
 Confcience, to excel, as he pretends to be 
 more effectually convinced than others, 
 of the Excellency of the Chriftian Law, 
 and the Reafonablenefs and Neceffity of 
 Living up to it. But to proceed, tho' att 
 Chriftians in whatever Station are bound 
 to be Exemplary, that others may be 
 drawn to Goodnefs, and encouraged in 
 it, there are fome whofe Order, Rank, 
 and Circumftances in the World, will 
 carry the Light of their good Works 
 much farther, and by the more exten- 
 five Influence, or at leaft the greater 
 Power and Weight of their Examples, 
 may glorifie GOD more effectually, 
 than fuch as have not thofe Advantages. 
 Amqngft thefe I reckon, 
 
 (i.) -^r-inces and Great Men, all whofe 
 Birth and Quality, Eftate or Reputati- 
 on, make them regarded above the gene- 
 ral Level of Mankind. 'Tis evident by 
 long Experience, that the Example of fuch 
 
 as
 
 1 6 Of Exemplar inefs. CHAP. I. 
 
 as I have now mention'd, has force e- 
 nough to bring either Vertue or Vice in- 
 to Pafhion. Thefe are indeed a City fet 
 on an Hill, which cannot be hid; what- 
 ever good or ill they do, will be obferv'd 
 by every Body, and talk'd of far and 
 near. And as 'tis impoflible to conceal 
 their moral Character, becaufe the Sta- 
 tion they are in expofts it whether they 
 will or no, 'tis almoft as impoflible to 
 defeat the Influence it is likely to have 
 on the Morality of others. Whatever 
 the Trince is, the Court will either be or 
 feem to be, becaufe of their Dependance 
 and Expectation from him. Whatever 
 the Court is, the City and Country Gen- 
 tlemen will be apt to imitate, and to en- 
 deavour to recommend themfelves by 
 putting on the Courtiers Vertues or Vi- 
 ces. The Common- people look upon the 
 Nobility and Gentry who live amongft 
 them, as their Patterns, right or wrong, 
 and by a natural Pride are prone to va- 
 lue themfelves upon doing as they do. It 
 is therefore of exceeding great Confe- 
 quence, that thefe Men of Note and Fi- 
 gure fhould fet good Examples : For pro- 
 bably nothing of meer Human Means 
 would tend more effectually to reform 
 the Age, than fuch Examples, general 
 and continued, as 'tis certain the contra- 
 ry
 
 CHAP. I. Of Exemflarinefs. 
 
 ry tends more than any Thing to de- 
 bauch it. 
 
 (2.) The Clergy in all Stations and 
 Degrees, are peculiarly bound in Decen- 
 cy as well as T>uty 9 to live up to what 
 they preach. The World is fo well fa- 
 tisfied in this, that the Clamour of their 
 Countrey will aifuredly follow them, if 
 they do not ; and nothing gives a more 
 popular Scandal to Religion, than the 
 vicious Lives of fuch, as by their very 
 Function and Office are fent forth to be 
 Treachers of Righteoufnefs. 'Tis true, 
 that if they fet an ill Example, it is no 
 Excufe for defpifing or neglecting the 
 Holy Precepts, which, by Authority from 
 Chrift who fends them, they deliver ; for 
 let them live as they will, yet if they 
 give us from the Pulpit the true Faith 
 and Do&rine of the Gofpel, what they 
 preach, and not what they praftife, is 
 certainly the Rule by which we fhall be 
 judged for Eternity* Our Saviour has 
 plainly taught us to diftinguifh thus, in 
 his Remark upon the Scribes and Tha- 
 rifees : The Scribes and Pharifees Jit in A 
 Mofes Seat. All therefore whatsoever they * 3- 
 lid you obferve, that olferve and do ; but 
 do not after their Works, for they fay and 
 do not. Yet the Obligation upon the 
 Chriftian Clergy, to live up ftriftly to 
 
 Vol. 2. C their
 
 1 8 Of Exemplar incfs. CHAP. I. 
 
 their Dodrine, is as ftrong as Scripture 
 and Reafon can make it. St. Taut char- 
 Tim. 4. ges Timothy, 'Be thou an Example of 6 Be- 
 2 * Kevers, in Word, i/i Converfation, in Cha- 
 rity, in Faith, in Turity. And St. Peter 
 gives it, as a general Order to all Elders 
 or Presbyters, that they fhould be En- 
 Pet. s.famples to the FLOC/C, that when, the 
 4- chief Shepherd fhall appear, they may re- 
 ceive a Crown of Glory, which fadeth not 
 away. As for their Obligation from Rea- 
 fon, there needs no other Argument for 
 their Exemplarinefs, than that a Chara- 
 cter for Vertite and Piety will be of migh- 
 ty Advantage to them in the Difcharge 
 of one great Part of their Office, that of 
 TerfawfioM ; for no Man can be a good 
 Preacher, who is not remarkable for a 
 good Life and Converfation, a Reputa- 
 tion for Vertiie being of great ufe to an 
 Orator in gaining upon the Affections of 
 any Auditory. Ptrgii makes the Autho- 
 rity of fuch a Speaker, of Force enough 
 to appeafe the Anger of an enraged 
 Multitude. 
 
 Turn fietate gravem, ac merit is p, forte vi- 
 
 ( mm quern 
 
 Confpexere, /ilent, aneBifq\ auribus aftant, 
 Hie regit diftis animos, & peclora wulcet. 
 
 . Ano-
 
 CHAP. I. Of Exemplarinefs. 1 9 
 
 (3.) Another Order of Men, whom I 
 reckon to be under fpecial Obligations 
 to an exemplary Life, is Magistrates ; 
 fuch as by whatever Title are entruft- 
 ed with the Execution of either the Ci- 
 vil or Ecclefiaftical Laws of their Coun- 
 try. The Legal Punifhment of Vice, fo 
 far as it falls within the lafh of Canon or 
 Statute, is doubtlefs, as much a Part of 
 their Bufinefs as any other. They are 
 the Minifters of God, Revengers to exe~ Rom - f * 
 cute Wrath ufon him that doth Evil, fent 4 ' 
 by him with this exprefs Commiflion, 
 for the Punishment of Evil-doers, and for the 
 Traife of them that do well. If this be 
 their Office, as it certainly is, ought not 
 they in Point of Honour and Juftice, to 
 fet Examples to thofe they govern, of 
 all thofe Vertues which their Commif- 
 fion ties them to protect and recom- 
 mend ? 
 
 (4.) Parents and Mafiers of Families 
 are peculiarly obliged, tho' their good 
 Example be contracted within a nar- 
 rower Obfervation, to let it fhine as far 
 as it can, for it may be of great Impor- 
 tance. Children from that natural Love 
 implanted in them towards their Parents, 
 are almoft neceffarily led to the Imitati- 
 on of what they hear them fay, and fee 
 them do. And Servants enured by the 
 C 2 con-
 
 Of Exemplar inefs. CHAP. I. 
 
 conftant Familiarity of every Days At- 
 tendance upon them, will be apt to take 
 the ftrongeft Impreffions from their Ex- 
 ample, and to pratife accordingly, when 
 they fet forward in the World themfelves. 
 If a Parent or Mafter (hews himfelf Pious 
 and Vertuous in all his Converfation, 'tis 
 to be hop'd, that all his Dependants will 
 hereafter, in their feveral Families, purfue 
 the fame good Methods of keeping up 
 Religion by daily Prayers, and reading 
 of the Holy Scriptures, by a ferious Ob- 
 fervation of theLotd's Day, and bringing 
 their Children and Servants conftantly 
 to Church, in which themfelves have 
 been train'd up, and propagating it to 
 late Pofterity. 
 
 There remains now only the Fourth 
 General Head to be confidered ; and that 
 
 IV. How we may le faid to ghrifie God 
 ly our good Works. God is Effential and 
 Eternal Glory, to be himfelf is to be infi- 
 nitely Glorious, and Glorious only from 
 himfelf. His Juftice, his Mercy, his 
 Power, hisWifdom, his Truth, his Un- 
 changeablenefs, his every Attribute is a 
 diftincl: and perpetual Ray, and fuch an 
 abundant Stream of Glory from his own 
 Divine and Excellent Nature, as renders 
 
 it
 
 CHAP. L Of Etfemflarinefs. 3 1 
 
 it impoflible, for either Men or Angels in 
 a ftrit Senfe to glorifie him ; that is, to 
 add any new Honour or Luftre to him, 
 by any Thing they can fay or do. But 
 tho' we cannot make him more glorious 
 than he is, we may fo declare his Gkry 
 to our Fellow-Creatures both by our 
 Words and Actions, as may make them 
 more deeply fenfible of it, and draw 
 them to the like Acknowledgment and 
 Admiration of him. And in this Senfe, 
 I fuppofe it is, that we are fo frequently 
 enjoined to gkrifte God, and to do all R m. is, 1 
 the Glory of God. And we are told, notf Cor%|0t 
 only in this Paragraph of our Saviour's 15. 
 Sermon, but in feveral other Places of 
 the New Teftament, that God is plea- 
 fed to look upon himfelf as then efpeci- 
 ally glorified by us, when by an Holy 
 Converfation, fruitful in good Works, 
 we imitate him, and live according to 
 his Laws: Herein is my Father glorified, W^vi 
 fays Chrift, that ye "bear much .Fruit. So * 
 St. Taul alfo, 'Being fiWd with the Fruits ph l- < 
 of Right eoufnefs, which are ly Chrift Je- 
 jus unto the Glory and Praife of God. And 
 St. Teter exhorts Chriftians, fo to be- 
 have themfelves amongfi the Gentiles, 
 That by their good Works which thefefhall i Pet. 2. 
 lehold) they may glorifie God in the Day**- 
 cf Visitation. Now God is glorified by 
 C our
 
 22 Of Exemplarinefs. CHAP. I. 
 
 our good Works, or in other Terms, we 
 do by our good Works fet forth the Glo- 
 ry of God, and recommend him to the 
 Veneration and Efteem of our Fellow - 
 Creatures. 
 
 (i.) As he is our Creator. He made 
 Mankind in his own Image, and ftamp'd 
 upon him the Impreflions of his own Ho- 
 linefs, Goodnefs and Beneficence. By 
 the Fall we became wretchedly degene- 
 rate, and loft this Likenefs to him in 
 which we were created ; but by the A f- 
 fiftance of his Grace given unto us in the 
 New Covenant by Jefus Chrift, we are 
 enabled in fome Meafure to recover it; 
 and the more Holy our Conventions 
 are, and the more Beneficent we are to 
 others, the more honourably we repre- 
 fent our great Creator, whole Image we 
 were made to bear. Whatever Goodnefs 
 we have, muft neceflarily be derived 
 from him: For the Moral, as well as na- 
 tural Excellence of our Being, can be no 
 more our own primary Ad or Improve- 
 ment, than our Being it felf. Iffo, the 
 glorious God who made us muft be infi- 
 nitely Good, or he could not have com- 
 municated any Thing of Goodnefs to us. 
 By our good Works therefore we repre- 
 fent, tho' imperfe&ly, the Goodnefs of 
 
 God
 
 CH A P . I. Of Exemplartnefs. a 3 
 
 God who has ftamp'd his own Image up- 
 on us, and who has qualified us for, 
 and incites us to the Praclife of them. 
 We glorifie God thereby, as we lead 
 Men to the Confideration of him, as the 
 Fountain of every Excellence, the <^# 
 thor of every good and ferfeftt Gift: ; the I7 . 
 main Spring of all the Benefits which 
 Men receive from us, from one another, 
 or from the Miniftration of any other 
 Creature, as well as from the immediate 
 Hand of his own Providence. But, 
 
 (s.) By our Holy Converfation and 
 good Works, we alfo fet forth the- Glo- 
 ry of God as our Redeemer, and Law-gi- 
 ver. We are exprefly told by St. Tax!, 
 what the Defign of our Redemption 
 was ; Chrift gave himfelf for us, that &?Tit. 2. 14; 
 might redeem us from all Iniquity, and 
 furifie unto himfelf a -peculiar Teof/e, zea- 
 lous of Good-works. And in another 
 Place, that we are created in Chrift Je-E?h.z.i . 
 fas unto Good-works, which God hath be- 
 fore ordained, that we jbould walk in 
 them. Now when we anfwer the De- 
 fign of our Redemption, and walk in 
 that Order, and in the Praclife of thofe 
 Things which are prefcribed to us there- 
 upon, we may be faid to glorifie our 
 C 4 Re-
 
 Of Exemplar incfs. CHAP. L 
 
 Redeemer, as we publicly juftifie his 
 Undertaking, acknowledge our felves to 
 have been in a State of Mifery and 
 Condemnation, confefs the Neceflity of 
 his redeeming Love, and that the Me- 
 thod which he has appointed, is the on- 
 ly Way to be Safe and Happy. By 
 our ready Compliance with him on his 
 own Terms, we necefTarily imply all 
 this, and by embracing the ftrift Con- 
 ditions of Holinefs, purely at his Dire- 
 ftion, againft the Current of our fenfu- 
 al Appetites, our natural Paffions, and 
 our worldly Interefts ; we plainly de- 
 clare our Efteem and Veneration of 
 him, we fubfcribe to the Wifdom of 
 the Lawgiver, and to the Excellence of 
 his Laws, and we recommend them by 
 our Example to the Liking and Obe- 
 dience of Others, as Holy, Juft and 
 Good. 
 
 f And thus it is, that by our good 
 Works we glorifie God. We add no 
 Glory to him, which he had not infi- 
 nitely and eflentially in himfelf before: 
 But we declare his Glory to the World, 
 and recommend him to the Love and Ad- 
 miration of our Fellow-Creatures. Let 
 us therefore, as we, are bound by all 
 
 the
 
 CHAP. I, Of Exemplarinefs. 
 
 the Ties of Gratitude and Duty to God, 
 and by the Intereft of our Eternal Hopes, 
 fo caufe the Light of our Chriftian 
 and Holy Converfation to {hine before 
 Men, that they feeing our good Works, 
 may ghrifie our Father which is in 
 fteaven. 
 
 CHAP.
 
 26 Of the Excellence of the CH A p . II. 
 
 CHAP. II. 
 
 Of the Excellence of the Chriftian 
 Morality above thai of the Jews. 
 
 X IT A T* T* "\T O 
 
 M^l T. V f ,17, io, i9r ao - 
 
 T/&/'0]& zrttf &tf 7 am come to deftroy the 
 Law 'and the Trophets : I am not come 
 to deftroy, lut to fulfil. 
 
 For verily I fay wptQ yaftjfTill Heaven and 
 Earth fafs, onetfd*r one tittle (hatt in 
 no wife fafs from the Law, till all le 
 fulfilled. 
 
 Whofoever therefore flail Ire ok one of theft 
 leaft Commandments, and flail teach 
 Men fo 9 he flail le called the leaft in the 
 Kjngdom of Heaven: "But whofoever 
 flail do, and teach them, the fame flail 
 le called great in the Kingdom of 
 Heaven. 
 
 For I fay unto you. That exceft your Righ- 
 teoujnefs flail exceed the Right eoujnefs 
 
 of
 
 CHAP. II. Cbriflian Morality. 27 
 
 of the Scribes and Thari/eei, ye {hall 
 in no cafe enter into the Kjngdom of 
 Heaven. 
 
 IT R blefTed Saviour being 
 now about to correct cer- 
 tain Err or s, which were 
 crept into the Morality of 
 
 ^2P^lS ^ ie J e<ws > to enforce f me 
 * Duties, which were not 
 
 before look'd upon as Obligatory, and 
 to explain others which were not right- 
 ly underftood, thought it necetfkry to 
 ufher in thefe Improvements with a Pro- 
 teftation, that he was not come to deftroy, 
 lut to fulfil the Law and the Prof bets ; left 
 either the Jews, who were always jea- 
 lous of any Innovations in their Law, 
 fhould be prejudiced againft, and offend- 
 ed at him, as derogating from their In* 
 ftitution; or left his own Difciples fhould 
 think, that becaufe he gave them new 
 Precepts, he made void their Obligati- 
 on to the ancient Scriptural Morality. 
 He therefore adds, For verily I fay unto 
 you, till Heaven and Earth fafs 9 &c. as 
 tho' he fhould fay, The Moral Law, 
 " the Precepts of Piety, and Vertue, 
 " which ye have received from Mofes 
 " and the Prophets, are of perpetual 
 " Force, and your Obligation to them 
 
 " can-
 
 a 8 Of the Excellence of tie CHAP, it 
 
 " cannot by any Means be diflblved, 
 " till the World it feif, and all Things 
 tt in it have an End. Whofoever there- 
 " fore fhall pretend a Liberty from my 
 <c Inftitution, to flight the leaft of thofe 
 a Commandments, and to teach Men 
 " that they may do fo, will find him- 
 u felf in a fatal Error, for he fhall ne- 
 " ver enter into that Eternal Glory, 
 tf which is the Reward of pious and 
 ." obedient Souls: But they, and they 
 ft only, who adhere both in their Life 
 <c and Doctrine to them, fhall be recei- 
 <* ved into the Kingdom of Heaven. 
 u For fo far am I from abrogating any 
 " of thofe Duties, and Vertues, which 
 w your Doftors teach you from that 
 w Law, that whatever they bid you ob- 
 <( ferve with regard thereto, I alfo re- 
 4< quire you to obferve and do; and not 
 " only fo, but I tell you plainly, that 
 i( ye have much more to pratife than 
 u they teach you; and whofoever from 
 a henceforward fhall expecl: Eternal 
 " Happinefs, they muft go beyond the 
 " Scribes and Pharifees, both in the 
 <{ Righteoufnefs of their Lives, and their 
 " Infix unions too. 
 
 In farther explaining of this Para- 
 graph, there will be no Neceflity of en- 
 larging upon the Meaning of thefe Words, 
 
 Think
 
 CHAP.!!. Chriftian Morality. 29 
 
 Think not that I am come to deftroy the 
 Law and the Trophets, I am not come to 
 defiroy, becaufe they will be clearly and 
 fully explained, from what will be faid 
 on the two following Heads. 
 
 I. What muft be here understood by 
 our Saviour's fulfilling the Law and 
 the Prophets. 
 
 II. In what Inftances our Righteouf- 
 nefs muft exceed the Righteoufnefs 
 of the Scribes and Tharifees. 
 
 I. What muft be here underfiood ly our 
 Saviours fulfilling the Law and the Tro- 
 fhets. Our bleffed Saviour may be faid 
 to have fulfilled the Prophets, in that he 
 accomplifhed all Things, which the Pro- 
 phets foretold of him. Hence we meet 
 with this Expreffion frequently in the 
 Evangelifts, That it might le fulfilled, 
 which was ffoken ly the Trofhets. And 
 he may be faid to have fulfilled the Law, 
 in that he tranfgreifed no one Com- 
 mandment of the Law. For thus he 
 fpeaks of himfelf to the Jews, Which cf^f n 8 ' 
 you convinceth me of Sin ? And thus to his 
 Difciples, The Prince of this World comet b, J hn J ^ 
 and hath nothing in me. But the mean- ? 
 ing of his fulfilling the Law and the Pro- 
 phets, in this Place, is according to the 
 
 Senfe
 
 50 Of the Excellence of the CHAP. II. 
 
 Senfe of the Fathers and beft Expofitors, 
 that he cmfkated and fsrfefted the Mo- 
 ral Law delivered to the Jews by M&fes 
 and the Prophets, refining upon the fe- 
 veral Precepts of it, and extending them 
 to fuch a Compafs of Obligation, as was 
 either wanting or undifcover'd there be- 
 fore. To clear this Matter, it will be 
 requifite to fhew, 
 
 (i.) That the Jewijh Moral Law was 
 not defigned by God to be the lafl and moft 
 ferfect Revelation of his Will: "But that 
 the farther Improvement and Perfection 
 thereof, was reserved for the Times of the 
 Meffiah. Tho' the Almighty, to keep up 
 the Knowledge of Himfelf as the only 
 true God, cali'd the Pofterity of "Jacob to 
 be his peculiar People ; and to afTert his 
 Right of Government, delivered them a 
 Law by Mofes, yet he dealt with them 
 therein as a hard-hearted ftubborn Race, 
 receptive only of the outward Forms of 
 Religion, but averfe to the fpiritual and 
 inward Subftance of it. For this Rea- 
 Ibn their Law turn'd chiefly upon fom- 
 fous Ceremonies and external Observations, 
 that the Parade and Splendor of Idolatry 
 in the Countries round them, might 
 make the lefs Impreffion upon the Fancy 
 of a People, that knew not how to re- 
 lifli a plain and fimple Way of Worfhip ; 
 
 and
 
 CHAP. II. Chriftian Morality. 3 1 
 
 and that the Myftical Prefcriptions of 
 Heathemfm might not attraft their Con- 
 fciences, who were exceedingly enclined 
 to Superftition. They had alfo feveral 
 Political Conftitutions laid down to re- 
 gulate them as a feparate State; and 
 fome few Moral Trecepts : But thefe lafl 
 fo jfaringly delivered, and in fuch gene- 
 ral Terms, as fhews they were only to 
 lead the -Way to a future and fuller In- 
 ftru&ion, a compkater Revelation which 
 fhould be made by the MeJJiah. For that 
 fuch a Revelation more com pleat and 
 perfeft was referved for Chrirr, even 
 Mofes, their own great Law-giver, fore- 
 told, and charged them ftri&ly with O- 
 bedience to it. The Lord f aid unto me, Deut 18. 
 / will raife them uf^ a Trofhet from among r 7i l8 > 9* 
 their TBrethren, like unto thee, and will 
 fut my Words in his Mouth, and he flail 
 /peak unto them all that I/hall command 
 him. And it /hall come to fafs, that who- 
 foever will not hearken unto my Words, 
 which he (hall ffeak in my Name, I will 
 require it of him. This is exprefly in the 
 New Teftament applied toChrift; and A 2 s? '"* 
 what isherefaid, that he fhould be like 7 '^ 
 unto Mofes, imports, that he fhould be 
 a Law-giver to his People, as Mofes was, 
 the Author of a New Difpenfation and 
 Revelation of the Will of God. And the 
 
 Excel-
 
 3 1 Of the Excellence of the CHAP. II. 
 
 Excellency of his Law is intimated in 
 that Expreflion, liuillfut Ml WORDS 
 in his Mouth* and hejhall ffeak unto them 
 ALL that 1 SHALL COMMAND him. 
 It's true, the Law ofMofes was the Word 
 of God, and he delivered nothing but by 
 Command from him : Yet as this Prophe- 
 cy is moft vifibly in the Intention of it, a 
 gracious Promife> and a great Significa- 
 tion of the Divine Favour, as alib a fe- 
 cond Inftance of extraordinary Revelation, 
 it muft in Reafon be fuppofed, to be more 
 Perfect and Excellent than the former : 
 For if it was not, if they had not fuffici* 
 ent In ft ruction by the Law of Mojes, 
 where would be the Benefit that fhould 
 make it the proper Subject of a Promife ? 
 If a fecond Revelation be not more per* 
 feet than the firft, there would be no 
 need of it. And that this more perfect 
 Revelation promifed here by Mofes, and 
 referved for that great Prophet whom he 
 fpeaks of, has Reference more efpecially 
 to the Moral Law, and to the Improve^ 
 ments that fhould be made therein, ap- 
 ut. 1 8. pears f rom th e declared Occafion of ma- 
 king that Promife to the "Jews. It is 
 grounded upon the Terror that the Peo- 
 ple were under from the Thundrings and 
 Lightnings, the found of the Trumpet, 
 and other awful Signals of God's Pre- 
 
 fence,
 
 CHAP. II. Chriftian Morality. 3 3 
 
 fence, when he fpake to them from Mount 
 Horel, or Sinai y and their Defire there- 
 upon, that God would no more reveal 
 himfelf in that dreadful manner to them. 
 God approved their Requeft, and promi- 
 fed he would for the future deliver his 
 Commands by Mofes, and after him more 
 fully by the Mefliah. Now when was it 
 that God fo fpake to them, and his Ter- 
 rors made them fo afraid, but when the 
 ten Commandments, or the Moral Law, was E *od. 20. 
 delivered ? Which plainly intimates that l8 ' **' 
 the MefTiah fhould in after Ages enlarge, 
 explain,and perfect thofe Commandments. 
 I will therefore now proceed to fhew, 
 
 (2.) That Chrift did thus improve the 
 Moral Law of Mofes, and the Trofhets ; 
 and that, 
 
 i. As to the ^DoBrinal and Treceptive 
 Part of it, in feverai Inftances, which 
 were either wanting in the former Dif* 
 penfation, or at leaft unknown and un- 
 iJifcovered there, and not obligatory, till 
 they were revealed by him in the Chri- 
 ftian Syftem. For proof of this I fhall 
 need to have recourfe no farther than to 
 his Sermon on the Mount, which is now 
 under our Confideration. And I (hall 
 but juft name the Inftances, becaufe they 
 will be treated of more largely in their 
 proper Place. The Third Command- 
 
 Vol. 2. D ment,
 
 Of the Excellence of the CHAP. If. 
 
 ment, which the Jews reftrain'd to the 
 Cafes of Blafpherrty and Perjury, he has 
 extended to all prophane, and rafh or 
 needlefs Swearing. The Sixth, againft 
 Murder, he has enlarged to a Prohibition 
 of all caufelefs and immoderate Anger or 
 Refentments, tho' only cherifh'd in the 
 Breaft ; but if they proceed fo far as to 
 vent themfelves in pafTionate and reviling 
 Language, he has reprefented to us what 
 was before unknown, the Sinfulnefs and 
 Danger thereof, with regard to the Pu- 
 nifhments of another World : And the 
 Neceflity of Reconciliation with an of- 
 fended Brother, in order to the Accep- 
 tance of our Prayers with God. Upon 
 the Seventh Commandment, which the 
 Jews thought concerned only the out- 
 ward and compleat Acts of Lewdnefs, 
 he has introduced an Interpretation, that 
 makes the very looking upon a Woman 
 with luftful Fancy and Defires, criminal. 
 The Permiflion of Divorce, which for 
 the Hardnefs of their Hearts the Law of 
 Mofes had indulged them, our Saviour 
 has reftrain'd to the Cafe of Fornication 
 only, and reduced the facred Ties of 
 Marriage to their original Stri&nefs. Re- 
 taliation of Injuries had been allowed by 
 the Mofaical Law ; but Chrift has here 
 forbidden it, commaads us to love our 
 
 Ene-*
 
 CHAP. II. Chrijiian Morality; 3 5 
 
 Enemies, and to return Good for Evil. 
 In thefe, and feveral other Precepts/ 
 which might be gathered out of this Ser- 
 mon, and from other Parts of the Gofpel, 
 our Lord has raifed the Duty of a Chri- 
 ftian to fuch a Pitch of Excellence, as the 
 Jewijh Morality knew little or nothing of. 
 But this was not all the Advantages he 
 introduced above the Law ofMofes : For, 
 2. He improved the Moral Law in re- 
 fpecl: of the Sanction alfo, the Tromifes 
 and Encouragements annex'd to the Ob- 
 fervance of it ; viz. the oAffiftance of the 
 Holy Spirit of Grace, the full and free Re- 
 miffion of Sins, the Reward of Everlafting 
 Life, and the Penalty incurred by obfti- 
 nate Difobedience, eternal Mlfery in Hell. 
 The Jews had no fuch Tromifes made 
 them of "Divine <AJJiftance ly the Holy 
 Spirit, to enable them to obey, as we 
 thro 7 the Mercy of God in Chrift abun- 
 dantly enjoy under the Chriftian Law. 
 Tho' it is not to be doubted, that all good 
 Men amongft the Jews were enlightned 
 and aflifted by the Holy Spirit of God, 
 for of our felves we can do nothing, and 
 even bad Men reftrained by the fame Spi- 
 rit from being worfe : yet this was not the 
 Matter of any formal and explicit Tromife 
 under that Difpenfation, nor were thofe 
 bleffed Influences fo freely, frequently, and 
 D 2 emi*
 
 36 Of the Excellence of the CHAP. II. 
 
 eminently poured out, as fince the coming 
 of our Saviour. Remifjion of Sins was but 
 fparingly propofed to them, at no (mall 
 Trouble and Expence in Sacrifices ; and 
 even this was ftill but for Offences of a 
 fecond Rank. But there were many 
 greater Evils, from which the criminal 
 'Jew could not be juftified by the Law of 
 Mofes : for in the twentieth Chapter of 
 'Leviticus, and elfewhere, we find Exci- 
 fion threatned to feveral Impieties, either 
 by the immediate Hand of God, or by the 
 Magistrate. In thefe Cafes the Jew had 
 no Place left for Expiatory Sacrifices, tho* 
 God might neverthelefs, where true Re- 
 pentance intervened, be merciful to him 
 in another World, through the intended 
 future Sacrifice of Chrift. And to this 
 after-Difpenfation by Chrift, was referved 
 that general and public Promife of Par- 
 don for all Sins, even Blafphemy it felf, 
 except the Blafphemy againft the Holy 
 Ghoft. This our Saviour himfelf pro- 
 claimed while he was on Earth, and corn- 
 Mat, ii. mandedhisApoftlesalfo, tliztRefejitance 
 Luke z4 anf L Rewijfion of Sins fhottld be f reached in 
 47. kix Name amongfl all Nations, beginning at 
 Jerujalem ; who accordingly publifhed 
 this great Advantage of theGofpel where- 
 A&S 13. ever they came, declaring, that all who 
 19- believe are'^ftified by Chriftfrom all things
 
 CHAP. II. Chriftian Morality. 
 from which they could not Is }ufiifie 3 ly the 
 Law of Mofes. Again, what Moles and 
 the Prpphe'ts fromijed to the Jews /> their 
 Obedience, was only with regard to this 
 prefent Life ; a long and happy Errablrfh- 
 ment in the Land of Cayagn. the out- 
 ward BlefUngs of Providence, Health and 
 Riches, a numerous Pofterity, a fruitful 
 Soil, a flourishing and profperous State. 
 And what they threatned upon *Difobe- 
 dience, was only Oppreffion from their 
 Enemies, Captivity, a temporal Death, 
 and other things contrary to the Rewards 
 juft mentioned. But the Gofpel Re wards 
 and Punifhments are of infinitely greater 
 Confequence, even eternal Life and Haf- 
 finefs in Heaven, or everlafling Mifery in 
 Hell. It was Chrift who brought Life and 
 Immortality to light through the Gofpel. 
 He clear'd the Doctrine of the Refurre&i- 
 onboth by Arguments and Inftances, by 
 raifmg others from the Dead, and rifing 
 again himfelf. He repeated and con- 
 firm'd the Promifes of it in plainer Ex- 
 preilions, revealed the future Judgment, 
 and defcribed the State of the Juft and 
 Unjuft which fhould follow thereupon, 
 as far as was any ways necefTary to guard 
 the Obfervance of his Precepts, to excite 
 Men to Piety and Virtue,by the AfTurance 
 of a Crown of never fading Glory, Joy, 
 D 5 and
 
 58 Of tbe Excellence of the CHAP. II. 
 
 and Peace in Heaven, to the Obedient ; 
 and deter Men from the Love and Practice 
 of Sin by themoft dreadful and perpetual 
 Punifhments that will attend it in ano- 
 ther World. And by all this added a 
 Strength and Sanction to the Chriftian 
 Law, very far above that of the Jewifh. 
 
 3. And laftly, He improved it in the 
 Extent and Comfafs of its JurifdiffioXj or 
 the Number of Subjects under the Obli- 
 gation of it. The Law of Mofes was 
 given but to one particular Nation, and 
 demanded not Obedience from any other, 
 except thofe few religious Foreigners who 
 fhould from time to time become volun- 
 tary Profelytes. The reft of the World 
 were left to live by the Dictates of meer 
 natural Confcience, and the dim Light of 
 Reafon, ibmetimes improved, but oftner 
 perplex'd by the various and uncertain 
 Schemes of Philofophy. But the Church 
 of God, which for fo many Ages was con- 
 fined to a little Corner of the Earth, the 
 Land of Canaan, was to be extended to 
 all Nations without diftinftion, when the 
 Mefliah fhould appear. His Law was 
 to be univerfal, and to oblige the whole 
 Race of Mankind. And no Law could 
 be better fitted for that purpofe: The 
 whole Burden of Ceremonies being laid 
 afide, the Inftitution of Chrift is fuch as 
 
 flows
 
 CHAP. II. Chriflian Morality. 39 
 
 flows from natural and eternal Right, is 
 agreeable to the Reafon and Capacity of 
 all Mankind, a plain and practicable In- 
 ftitution, and the fitteft of any that could 
 be contrived to fuit with all the various 
 Circumftances of thofe that are to be go- 
 verned by it, and to make all Societies, 
 under what Political Form foever, fafe 
 and happy in the due Obfervance of it. 
 This Revelation therefore was in its own 
 nature too great, too general a Blefling v 
 to be engroiTed by any one particular Peo- 
 ple. 'Twas adapted to the Good of all, 
 and all who would fhould have the Benefit 
 of it : For fo the Prophets long before 
 Chrift came had prophefied : 'Behold my ifa. 4a . x> 
 Servant, whom I uphold, fays God, mine 4- 
 Eleff, in whom my Soul delight eth ; / have 
 fut my Sprit ufon him, he jhall bring forth 
 Judgment to the Gentiles. He foall not 
 fail nor ]}e difcouraged till he have Judg- 
 ment in the Earth, and the Ifles JhaU wait 
 for his Law. Accordingly the Apoftles 
 of Chrift were fent by him with a gene- 
 ral Commiflion to preach the Gofpel in 
 all Nations 9 not only in Jerusalem, and in Luke 24. 
 all Judea, and in Samaria, but unto the 47 * 
 uttermoft'Part of the Earth. And this, Ads 1.8, 
 bleffed be God, we find in a great part 
 accomplifhed, and wait for the more com- 
 pleat Accomplifhment thereof, when the 
 D 4 Ful-
 
 /j.o Of the Excellence oj the CHAP, II. 
 
 Rom. ii. fulnefs of the Gentile sjball come in. Having 
 now difcharged my felf of the firft gene- 
 ral Head, and fhewn you, that by our 
 Saviour's fulfilling the Law and the Pro- 
 phets, is here meant his perfecting the 
 Moral Law, which not only needed, but 
 expected fuch an Improvement from the 
 Meffiah, and actually receiv'd it, as ye 
 have feen in many Particulars ; I muft 
 now direft your Thoughts to confider, 
 
 II. In what Inftances our Righteouf- 
 nefs muft exceed the Righteoufnefs of 
 the Scribes and Pharifees. 
 
 (i.) We muft go upon a TightTlottom 
 and Foundation of Trattice ; we muft not 
 miftake, and do unrighteous things for 
 righteous. The Scribes and Pharifees, 
 notwithftanding that they were Teachers 
 of the Law of God, were notorioufly un- 
 der this fundamental Error, they trufted 
 in them/elves that they were righteous, 
 pretended not only more than others, but 
 even exclufively of others to that excellent 
 Character ; and yet the Zeal, which they 
 made fuch a Figure with, was but fo 
 much the greater a Violation of the true 
 Righteoufnefs, becaufe they miftook in 
 the Application of it ; under a felfe Idea 
 of ' fcrving God they ferfecuted the Son of 
 God, and with the utmoft Bitternefs re- 
 
 jefted
 
 CHAP. II. Chriftian Morality. 4.1 
 
 je&ed the only true Religion,for Religion's 
 fake. St.Taul alfo, while he continued 
 a Pharifee, did the fame, fuppofing him- 
 felf the more righteous for his Severity 
 againft the Chriftians ; for, fays he, / 
 verify thought with my felfc that I OUGHT 'Ads 16.9. 
 to do many things contrary to the Name of 
 Jefus of Nazareth. And fo he teftifies of 
 his Countrymen the Jews in general, that 
 they had a %ealfor God, lut not according Rom - 
 to Knowledge. It was an ignorant Zeal, 1 ' 
 and wrong grounded, miftaking Evil for 
 Good, and Good for Evil. 'Tis eafy to 
 difcern how fatal fuch a Miftake muft be, 
 and that the greater Progrefs Men make 
 in fuch a fort of Righteoufnefs, the farther 
 they are wandering from the true Way to 
 Heaven. But the Scribes and Pharifees 
 are not the only Bigots that have been 
 thus miftaken. The Hiftories of the 
 Church, and the Experience of late and 
 prefent Ages can fhew, that the fame 
 Spirit of Delufion has poflefs'd too many 
 Chriftians, who having firft been drawn 
 afide into Errors of the greateft Confe- 
 quence, have under the Notion of Righ- 
 teoufnefs, not only obftinately defended 
 and improved thofe Errors, but furioufly 
 prefs'd them upon others, imagining all 
 this while, that by Inhumanity they were 
 doing God good Service, Others there a re, 
 
 who,
 
 4-2 Of the Excellence of the CHAP. II. 
 
 who, having cherifh'd in themfelves ma- 
 ny weak and unreafonable Scruples, have 
 wrought their Minds to fuch an acquired 
 Blindnefs, as to make a "Duty of a noto- 
 rious Sin, and maintain Scbijm and t Dif- 
 order, even by Dint of Conference. It is 
 of the utmoft moment therefore, that we 
 fhould guard again ft fuch dreadful Mif- 
 takes, and be fure that what we do un- 
 der the Suppofition of Righteoufnefs, be 
 really fuch according to the Rule of Righ- 
 teoufnefs which God has given us. 
 
 (2.) The 'Defign and End of our good 
 Actions muft be righteous alfo; for where 
 this is wanting, there is a Defect in the 
 very Life and Subftance of the Duty. 
 Where the Intention is indirect, and what 
 we do is but the IlTue of fome fecret 
 Schemes for Reputation or fecular Inte- 
 reft, there may be Tolicy in it, but there 
 x is no Religion ; our Righteoufnefs is no 
 better than that of the Scribes and Pha- 
 rifees. For thefe, our Saviour tells us, 
 did all their Good Works purely to be feen 
 of Men : They prayed, and fafted, and 
 gave Alms, but it was to gain them Ap- 
 plaufe among the People, that they might 
 *fot. z5. b e publicly taken notice of with .the 
 5,6^7. higheft Refpecl: on all Occafions, and by 
 this affected Sanctity make a Property of 
 their devout but ignorant Admirers. The 
 
 Pro'-
 
 CHAP. II. Cbriflian Morality. 43 
 
 Project was to raife their Credit and their 
 Fortunes, and therefore it was their Bu- 
 finefs to appear righteous outwardly unto 
 Men, tho ? within they were full of Hypo- 
 crify and Iniquity. But the fame Woes, 
 which upon this very account were with 
 fo much Earneftnefs pronounced, even 
 by the meek and merciful Saviour of the 
 World, againftThem, are equally level'd 
 againft Us, if* we take not care to excel 
 them in this material Article, the Since- 
 rity of thofe Principles, by which we do 
 Righteoufnefs. oA good Man out of the Mat. 
 good Treafure of the HEART brings forth**' 
 good things, fays Chrift ; reprefenting to 
 us thereby the Neceflity of a fincere and 
 righteous Mind, to the Production of 
 good and righteous Practices : For how- 
 ever other wife the Appearance may be 
 plaufible to the World, and the EfFeft 
 of it vifible and ufeful, as the Alms of a 
 Pharifee may be a true Relief to the Poor ; 
 yet if the Defign, which is the Act of 
 the Heart, be vicious and irregular, the 
 whole Action is finful, and the Difguife 
 and Varnifh of it ferves only to ag- 
 gravate the Guilt of the Actor. But 
 then, 
 
 (3.) In refpect of the TDegree and Mea- 
 jure of our Righteoufnefs, it muft have 
 i much more generous Compais than 
 
 that
 
 44 Of the Excellence :of the GH AP . II, 
 
 that of the Scribes and Pharifees, it muft 
 be an impartial and univerfal Righteouf- 
 nefs. Let us not think it enough, when 
 we are exaft in fome things, and negli- 
 gent in others ; let us not fit down con- 
 tented with the firft and more eafy At- 
 tainments and imperfect Efforts in Reli- 
 gion, with having fet out well, and made 
 fome little Progrefs in it, or with a for- 
 mal Ufe of certain Means and Xnftruments 
 of Righteoufnefs ; but grafp at every Ver- 
 tue, and prefs forward to Perfection in 
 the Extent of each Particular. And here 
 I might enlarge upon the idle and imper- 
 fect Religion of feveral forts of People, 
 who never confidering to what fevere 
 Precepts they are obliged, and what a 
 perfect Example they are to imitate, and 
 what mighty Aids and Ailiftances are- 
 offered them, and what great Rewards 
 are propofed to them ; content themfelves 
 with low and common Meafures, fuch as 
 meer Nature would teach them, and fuch 
 as no way anfwer the Prophecies and De- 
 icriptions of that Age of Righteoufnefs, 
 which the Median, the'laft and great 
 Prophet, came to inftrucl. But I wiM 
 content my felf with a few Inftances. 
 
 Firft, There are fome who think it fuf~ 
 ficient, that they are a little more civili- 
 $ed than the frofane and profligate World
 
 CHAP. II. Chrifttan Morality. 
 
 about them. Thus we find the vain- 
 glorious Pharifee valuing himfelf, and 
 drefling up his own Character, as he 
 thought, .to tfre beft advantage, upon 
 this, that he was better than the genera- 
 lity of Men, that he was no Extortioner, 
 not unjuft, nor lewd and debauched, as 
 many others were ; and yet he was far 
 fhort of what he fliould have been, he 
 was weighed in the Ballance, and found 
 wanting : For the poor Publican, being 
 a fincere and thorough Penitent, went 
 home accepted by God , when the other 
 did not. I doubt we have a great num- 
 ber of Chriftians, who can make no bet- 
 ter Pretence to the Favour of God, than 
 this Tharifee here, yet entertain a vain 
 Conceit of their being religious enough^ 
 becaufe they are more regular and decent 
 in their Character than notorioufly bad 
 Men are. 'Tis a good Rule, that we 
 fhould never compare our felves with 
 thofe that are worfe, but with fuch as are 
 letter than our felves : The former Com- 
 parifon will fill us only with Pride ; but 
 the latter will fhew us our Defects, and 
 teach us to improve. 
 
 Secondly, There are fome who fatisfy 
 "themfelves with the Obfervance only of 
 the moft obvious and literal Senfe offeveral 
 Trecefts. Whatever the Cafe of the 
 
 Jews
 
 /j.6 Of the Excellence of the CHAP. II. 
 
 Jews was in refpeft of this, the Gofpel 
 of Chrift has taught us a more extenfive 
 Obedience. So that it is not enough now 
 that we abftain from Murder and Adul- 
 tery, from Theft and falfe Accufation, 
 and the like plain and vifible A&s of Vio- 
 lence and Wickednefs ; but we muft like- 
 wife lay afide all Envy, and Spite, and 
 Bitternefs, and Evil-fpeaking , every un- 
 clean and brutifh Imagination , and the 
 very Love and Defire or Evil. For if we 
 indulge our felves in thefe, tho' we ab- 
 ftain from the grofTer Aftions, we are far 
 from the Meafure of the Chriftian Righ- 
 teoufnefs. 
 
 Thirdly, There are others who rely up- 
 on a frefent good Senfe and 'Difpofition of 
 Mind, exprefling it felf in Sorrow and 
 Contrition, together with Refolutions of 
 better Obedience ; but yet upon the whole 
 matter, are no better than before, never 
 bringing forth the Fruit of godly Sorrow, 
 which is Amendment. .That they are* 
 forry for what they have done, ihews 
 that they have done amifs ; and if they 
 go fo far as to make good Refolutions, 
 'tis ftill in order to do better ; but if thefe 
 Refolutions come to nothing, 'tis certain 
 that flafhy Repentance of theirs will be 
 of no fervice to them. 
 
 There
 
 CHAP. H. Cbriftian Morality. 47 
 
 There are, Fourthly, another fort of 
 Men, who reft only in the common Means 
 and, HeJfs of Right eoufnefs, who read 
 much, and hear frequently, and pray of- 
 ten, which are all profitable Means, and 
 recommended to our Ufe, not only as the 
 Inftruments of obtaining good things, but 
 alfo as the Methods of acknowledging 
 and reverencing Almighty God, and pay- 
 ing to him that Obedience and Praife 
 which he requires of us. But yet how- 
 many have mifcarried even here r I do not 
 fay by the too frequent Exercifes of De- 
 votion, but the depending upon them, as 
 if there was nothing more to be done. 
 Whereas in truth, fo far as they are real- 
 ly e/lffs of Worfhip and Obedience to 
 God, they are flill but Parts of Righte- 
 oufnefs, and not the whole : But taking 
 them (us Reading and Hearing more efpe- 
 cially are) as Methods appointed by God 
 for our Inflruftion in Right eoufnefs, it is not 
 the bare Ufe of, and Attendance upon 
 thefe, without the dueEffeftsoffuchln- 
 ftrudions for perfuing practically thofe 
 Directions for an holy Life, which they 
 fupply us with, that can denominate us 
 righteous. And even Prayer it felf, tho 7 
 it is indeed an Aft of Worfhip, and foa 
 Part of our Religion, is alfo a Means ap- 
 pointed, as other Means are, for our 
 
 Ad-
 
 4.8 Oftbe Excellence of the CHAP. II. 
 
 Advance in Righteoufnefs ; and fo we 
 are only to reckon Men righteous in the 
 Ufe of it, as it has that Influence and 
 Effect upon them : For when Men pray 
 much and often, and yet live difhoneftly 
 and vicioufly in the World, they are no 
 more to be called righteous, than Men 
 are to be efteem'd healthful, that ufe 
 much Phyfick, when they languifh all 
 the time under a vifible Infirmity. 
 
 But, in the Fifth and laft place, there 
 are others who fick and chuje out fome 
 particular Duties or Vertues, wherein 
 they will be very exaft, and fancy God 
 Almighty will excufe them as to all the 
 reft. Thus taught the Scribes and Pha. 
 
 Mat. z?. rifees, who [at in Mofes Seat^ and were 
 the received Interpreters of the Law of 
 God amongft the Jews ; they laid a 
 mighty ftrefs upon the Religion of fome 
 one Precept, to the neglect of others; 
 and only differed in their Opinion which 
 Precept fhould be fo recommended, as 
 appears by that Queftion of the Jewijh 
 
 Mat.zj. Do&or, Which is the great Commandment 
 in the Law ? And our Saviour according- 
 ly in his Anfwer fums up the whole Law, 
 the Love of God and of our Neighbour, 
 to obviate the Miftake, and fhew that 
 one Part of the Law as well as another 
 demands our faithful Obedience. We 
 
 muft
 
 . II. Chriftian Morality] 
 
 muft take the whole Law of Go.d before 
 us, and have refpeft unto all his Com- 
 mands. We ought to confider 'em as the 
 Commands of God , whofe Authority is 
 equally impreiTed upon all as upon any 
 one. For, fays St. James ; He that faid 
 T^Q not commit Adultery ', faid alfo, Do not 
 kill. He therefore who abftains from the 
 one, in conference of the Authority of the 
 Impofer, fhould for that reafon abftain 
 from the other alfo, otherwife he does 
 not do it in obedience to God. Some Vir- 
 tues are eafy to fome Mens Temper and 
 Conftitution, or they have been fix'd in 
 them by Education ; or the Eyes of Men, 
 and the Rewards of the World, and the 
 Power of Laws, are fo many Encourage- 
 ments to the Practice of them. And 
 from hence it comes to pafs, that Men are 
 many times fevere and fuperftitious in 
 fome things, and yet very carelefs and 
 negligent in others. They can govern 
 one Paflion, but not another ; they will 
 not be revengeful, but muft be allow'd 
 to be intemperate ; or they can bridle 
 their Appetites, but not their Tongue ; 
 or they dare venture to cheat and bear 
 falfe witnefs, tho' they will not kill : 
 And fo they perform only an imperfect 
 and partial Righteoufnefs, the Principle 
 of Obedience not being the Spring and 
 Vol. 2. E FOUIH
 
 50 Of the Excellence, &c. CHAP. II. 
 
 Fountain of their Religion. Others, as 
 if they were ftill Difciples of the Scribes 
 and Pharifees rather than of Chrift, are 
 very nice and punctual in little things of 
 lefs Concernment, and think by that to 
 atone for folid and fubftantiai Virtues. 
 We find it charged upon thofe whom our 
 Saviour affures us we muft excel in Good- 
 nefs, or be undone for ever, that they 
 were exact in paying Tythe, even of the 
 Mat. 13. frnaiieft products, Mint, oAnnife, and 
 Cummin, while they fhamefully forgot the 
 weightier Matters of the Law, Judgment, 
 Mercy and Faith ; but our Saviour well 
 determines upon it, Thefe ought ye to have 
 done, and not to leave the other undone. The 
 fmaller Matters of Religion, the Cere- 
 monies, the outward Circumftances, and 
 every Injunction of it, ought to be care- 
 fully obferved ; but furely the Argument 
 holds much ftronger for the Obfervance 
 of fuch Precepts as tend to inward and 
 univerfal Holinefs. There is no Compo- 
 fition to be expected, we muft be good 
 to the utmoft of our Power in every thing, 
 or like the corrupt defective Scribes and 
 Pharifees, we fhall never enter ipto the 
 Kingdom of God. 
 
 CHAP.
 
 CHAP. III. 
 
 CHAR III. 
 
 Of caufelefs Anger, and of fcornful 
 and censorious Language* 
 
 Te have heard, that it was faid by them 
 of old Time, Thou Jhalt not kill: oAnd 
 whofoever Jhall kill, (haU be in danger of 
 the Judgment. 
 
 *But I fay unto you, That whofoever is an- 
 gry with his Brother withottt a Caufe, 
 Jhall be in danger of the Judgment : 
 eAnd whofoever Jhall fay tohisTSrotherj 
 Raca, Jhall be in danger of the Council : 
 'But whofoever (ball fay, Thou Fool, Jhall 
 le in danger of Hell-fire. 
 
 Therefore ifthou bring thy Gift to the Al- 
 tar, and there remdmbreft that thy "Bro- 
 ther bath ought again/I thee\ 
 
 Leave there thy Gift before the Altar, and 
 go thy Way, firft be reconciled to thy 
 Brother, and then come and offer thy 
 Gift. 
 
 E 2 Agree
 
 OfcaufelefsAnger^and CHAP. III. 
 
 with thine Mverfary quickly, 
 whiles thou art in the Way with him : 
 Left at an) Time the Adversary deliver 
 thee to the Judge, and the Judge deli- 
 ver thee to the Officer, and thou le cajl 
 into Prifon. 
 
 Verily I jay unto thee, Thou /halt ly no 
 means come out thence, till thou haft 
 faid the uttermoft Farthing. 
 
 U R Lord having in the 
 former Paragraph declared, 
 that fuch as would be his 
 Difciples, muft pra&ife a 
 more excellent and refined 
 Morality, than the Jewijh 
 Doctors taught, and carry the Precepts 
 and Prohibitions of the Law of God be- 
 yond the then received Interpretations 
 of them, proceeds to give an Inftance in 
 the Matter of the Sixth Commandment. 
 The Jews underftood by it, no more 
 than what the Letter of the Precept for- 
 ced them to acknowledge, a Prohibition 
 from Murder, but he extends it to the 
 forbidding of all fuch ill-govern'd Pafli- 
 ons, and provoking Behaviour, as were 
 the 'Principles, and might move the Oc- 
 cajions of Murder. Let us fuppofe- our 
 Saviour to have exprefs'd himfelf aftef 
 
 the following Manner. 
 
 Mur-
 
 CHAP. III. cenforioiti Language. 53 
 
 " Murder ye know to be forbidden 
 " by the Law under the Pain of Death, 
 " the Judgment ufually inflicted for fuch 
 " a Crime. ButttheCommiffionof Mur- 
 " der, and the a&ual fhedding of Blood, 
 ^ is far from being all that is reft rained by 
 " this Commandment. For I, who am 
 " fent from Heaven as an Authentic In- 
 " terpreter of the Divine Laws, declareto 
 " you, that whofoever indulges himfelf 
 " in rafh, unreasonable or exceflive oAnger y 
 " is in the Eye of God guilty of a Ca- 
 " fital Crime. And whofoever proceeds 
 " farther, to fcornful and contemptuous 
 " Language, is ftill a more heinous Offen- 
 " der, and worthy of a more fevere Pu- 
 " nifhment than an ordinary Death, e- 
 u ven as a Council ufes to be held a- 
 Cc mongft you for the Punifhment of no- 
 " toriow Malefactors, when the com- 
 *' mpn Methods of Juftice are thought 
 ' too mild and gentle for their Crimes. 
 '* And he who gives his Tongue the Li- 
 " berty of Reviling^ is ftill more odious 
 *' to God, and worthy of the moft dread- 
 " ful Severities, that can be inflicted 
 " upon him. If therefore, wrien you 
 " come to pay your Devotions to Al- 
 -" mighty God, ye remember, ye have 
 u been in any of thefe Kinds injurious to 
 " your Neighbour, go firft and recon- 
 E " cile
 
 54. OfcaufeJefs Anger, and CHAP. III. 
 
 " cile your felves to him, and then re- 
 " turn and finifh your Devotions, which 
 " then, and not till then, will be accep- 
 " table. Make up the Matter in Time 
 " with your Adverfary, whileft it may 
 " be made up, before the Caufe comes 
 " to be heard, left being caft ye be com- 
 *' mitted toPrifon, from whence ye muft 
 " not expeft to be releafed without fuf- 
 " fering the utmoft Rigour of the Law, 
 <c whatever it be. 
 
 In explaining of this Paragraph far- 
 ther, I will noMrouble you with a criti- 
 cal Account of the three Degrees of Pu- 
 nifhment, referred to in verfe 22. It 
 will be enough to obferve, that by fuch 
 an Allufion our Saviour fignifies to us, 
 that even caufekfs eAnger is a Sin, con- 
 temptuous Language a greater, and cenfori- 
 ous Reviling yet worfe; and that accord- 
 ingly a Punifhment proportionable to the 
 Degrees of Guilt, is relerved for each of 
 there by the Judgment of God, as well as 
 for the grofTer Ads of Murder. The 
 Precept therefore, as it is here refined 
 upon and enlarged, extends, 
 
 I. To the moderating of Anger. 
 
 II. To the reftraining all fcornful and 
 contemptuous Language, and all 
 (landerousahd vile Reflexions. 
 
 III.
 
 CHAF. III. cenforiom Language. 55 
 
 III. To the obliging us, -when we 
 have done an Injury, to repair it as 
 well as we can, and to folicite a Re- 
 conciliation as foon as is poflible. 
 
 Let us confider thefe diftinftly. 
 I. I begin with the firft, the Rules to 
 le obferved for duly moderating our Anger. 
 It was never the Defign of the Chriftian 
 Religion to root out Human Paffions; 
 they being' effential to our very Nature, 
 we are not Men without them, but to 
 reduce them to their true Ufe, and con- 
 fine them within due Bounds. The Mo- 
 tions of Fear and Love, of Joy and Grief, 
 of Complacency and Anger, are not evil 
 in themfelveS) but as we ufe them : Let 
 them be governed by the Law of God, 
 and by the Rules of Reafon, and they are 
 as innocent as any other Faculty or the 
 rational Soul, and every way as fubfer- 
 vient and neceffary to the Ends of Ver- 
 .tue. But if we let them loofe, they will 
 certainly drive us before them, as their 
 Slaves, to all Manner of Sin and Extra- 
 vagance, then the Law of God will be 
 trampled upon, Reafon will be over- 
 born, the Peace of our own Minds, and 
 the good Order of all about us will be 
 deftroy'd. It is highly requifite, there- 
 fore, to keep a ftrait Rein upon our Paf- 
 E 4 fions,
 
 56 Ofcaufelefs Anger ^ and . CHAP, III. 
 
 fions, that we may govern them, and 
 not they #j; which, in the Cafe I am 
 now particularly fpeaking of, I fuppofe 
 . to be the Meaning of St. Paul's Advice, 
 b.4.6-jfe jv angry i and fin not. He fuggefts 
 indeed, that there is fomdthjng of 'Diffi- 
 culty in being angry and innocent toge- 
 ther ; becaufe the Corruptions-of our Na- 
 ture have given our Paffions that com- 
 mand over us, which nothing but the 
 -Grace of God, and our own' vigorous 
 Endeavours can reft rain ; yet certainly, 
 he fuppofes it to le fojfible, or elfe the Di- 
 Teftion would be abfurd. And that we 
 may thus preferve our Innocence, it con- 
 'cerns us carefully to look to it, that the 
 '-aufe, the Me a fare, and the Continuance 
 bf our Anger be under due Prefcripti- 
 on. 
 
 (r.) Firft then, we muft not be angry 
 without a great 'and juft Provocation. I 
 ;take it for granted, that there are war- 
 rantable Caufes of Anger, and that An- 
 ger is not forbidden where the Occafions 
 -are juft. But fi nee it is natural to us all, 
 wlien we are moved to think, with pee- 
 vilh Jonah* that we- do well to be angry, 
 let us confider a little, what thofe Occa^ 
 fions are, which really will or will not, 
 -juftifie our being fo. One Rule I am fure 
 we may cjepehd upon, that whatever 
 
 Refent-
 
 CHAP. III. cen[orwv& Language'. 57 
 
 Refentments --proceed from TRI'DE, or 
 from exorbitant SELF-LOPE, are ut- 
 terly unlawful ; for thefe are Principles 
 corrupt and vicious in themfelves, and 
 who can bring a clean Thing out of an un- 
 clean ? And hence we muft conclude a- 
 gainft all Refentments of Negkff, Con- 
 tradition, -perfondl Contemft, and other 
 the like Affronts, whether real or imagi- 
 nary: Except where the Authority of a 
 Parent, a Matter, or a Magiftrate is in- 
 fulted; and then indeed for the fake of 
 natural Reverence and political Order, 
 -Contempts become juft Occafions of An- 
 ger, and ought to be refented. But 
 when the Offence is meerly perfonal ( e- 
 fpecially if the Importance of it is not 
 great ) Humility and Meeknefs ought to 
 govern, and all (hould be pafs'd by with 
 a generous Difregard, or foftned by Chri- 
 ftian Charity. lam fenfible, how hard 
 it is for an angry Man to perfwade him- 
 felf, that this, or that particular Occafi- 
 on (be it what it will) that moves him, 
 has all its Force and Inflamation from his 
 own Tride^ or exceilive Tendernefs of 
 himfelf. The Heart is deceitful above 
 all Things, and will frame a thoufand 
 Excufes to fcreen its own Corruption ; 
 but what elfe is it owing to, that Men 
 take Fire fo prefently, if a piece ofRe- 
 
 fped
 
 5 8 Of caufelcfs Anger y and CHAP. III. 
 
 fpeft to them happen (with or without 
 Defign) to be omitted. If one whom 
 they fancy to be an Inferior ( and whom 
 will not a proud Perfon think fo?) ftep 
 before them, or place himfelf above 
 them ; if a Word or two be dropt in 
 Converfation, that feems to reflect upon 
 them ; if all they fay be not entirely cre- 
 dited, or all their Notions complied with, 
 and all they do approved; How many 
 Contempts, tho' real perhaps, yet tri- 
 fling, are refented, which ought much 
 rather to be defpifed I And which is 
 worfe, how angry will fome Men be 
 when they are told of their Faults, tho' 
 in a mild and prudent Way, and only 
 from a kind Intention of reclaiming them. 
 Now what are all thefe and other Re- 
 fentments of this kind, but the IfTue of 
 Mens Pride, and undue Value of them- 
 felves? Every Body will allow it fir in 
 another's Cafe, how hardly foever he is 
 brought to believe it in his own. And 
 therefore oAnger ufon fuch Grounds muil 
 be irregular and unjuftifiable. As to the 
 Matter of real and CQnfiderable Injuries^ 
 I do not fay, 'tis altogether unlawful to 
 be moved by them ; but the lefs we are 
 fb, the better: For there is nothing more 
 infifted on in the Chriftian Religion, 
 than Patience and Meeknefs, even on 
 
 thefe
 
 G**Ai?;III. cenforiows Language. 59 
 
 thde Occafiohs. The only Anger that 
 is without queftion warrantable ( befide 
 what I took Notice of above, in the Cafe 
 of a juft Authority infulted or contemn- 
 ed) is that which arifes from a good 
 Man's Love of God, and TDeteftation of 
 Sin. When he hears the Holy Name of 
 God blafphemed or trifled with; his Ho- 
 ly Wordprophaned; his Being, his Pro- 
 vidence, or his Truths denied ; lewd 
 Language or indecent Jefts delivered ; or 
 uncharitable Reflections vented againft 
 an innocent Neighbour; when he fees 
 the Divine Laws trampled upon, Religi- 
 on fcandalized, Debauchery 'and Vice 
 prevailing : Then indeed he does well 
 to be angry : His Lord and Matter, up- 
 on whom he depends for his daily Bread 
 in this Life, and his Eternal Happlnefs 
 hereafter, is affronted ; and who that has 
 a Senfe of Piety and Gratitude can bear 
 jt ? Sin we are not only allowed, but re- 
 quired to hate, and therefore, tho' we 
 commiferate the Sinner ', we may and 
 muft be angry at his Sin. Thus much 
 for the Cau/es of Anger, let us now fee 
 how it is to be governed, with refpecl: to 
 the Meafure or 'Degree. 
 
 (2.} Our fecond Rule therefore muft 
 be this, that our Anger be not greater 
 than the Offence deferves. We mult care- 
 fully
 
 Of caufekft Anger, and CHAP. III. 
 
 fully confine it within fuch Bounds, 
 that rt may not exceed the Merits of the 
 Cauje : For fo far as it exceeds them, fo far 
 it is without Caufe, and-;therefore unrea- 
 fonable and unchriilian. I confefs, there 
 is no meafuring out pur Refentments by 
 Grains and Scruples, in an exatt Pro- 
 portion to every Accident that excites 
 them: But there muft be fuch a general 
 Regulation, as that it fhall not be in the 
 Power of trifling and fmall Offences to 
 create in us a great Uneaftnejs ; nor of 
 any Offence at all, to blow us up into 
 Storms and Tempefts. Indeed, were we 
 to judge of the Importance of Things 
 by the Weight they ordinarily make up- 
 on the Spring of Men's Paffions, it 
 would be hard to fix upon any Accident, 
 how minute foever, that would be al- 
 lowed to pafs for a Trifle. Nay, even 
 thofe ; Things that really are of moment, 
 and \fill juftifie fome greater Roughnefs, 
 dofo eaJily hurry us into Extreams, that 
 there will need much Grace and much 
 PhilofophjY and conftant Watchfulnefs 
 to temper and reftrain our Heat. Even 
 Z^al fur Qod, when it degenerates into 
 Fiercenefs and Fury, becomes unwar- 
 rantable; and how great foever any 
 perfonal, Provocation, or private Injury 
 may be$ there are Degrees of Anger, 
 
 that
 
 HAP.IH. cenf or iow> Language. 61 
 
 that are abfolutely, and at all Times 
 unlawful. Revenge is one of thefe (of 
 which I fhall have Occafion to fay more 
 hereafter in another Chapter) and the 
 other is, what we properly enough by 
 way of Emphafis call Pajfion; which be- 
 fide the apparent Danger it brings to fuch 
 as fall in our Way, or are about us du- 
 ring that Extravagancy, is alfo dlfgrace- 
 ful to human Nature, carries us out of 
 our felves, to do and fay what fhameful- 
 ly betrays our Weaknds, and renders us 
 contemptible^ inftead of making us conji- 
 derable. 
 
 But farther, 
 
 (3.) Another Rule whereby we ought 
 to govern our Anger is, That we are not 
 to retain it longer than Reafon requires. 
 And it is retained longer than Reafon 
 requires, if it continue after the Fault is 
 acknowledged or amended, Pardon ask 
 ed, or due Satisfaction given or offered. 
 Or fuppofing the Offence was trivial, if 
 it continue any longer, than while we 
 are under the firft Surprife, that is, if it 
 continue after fuch Time, wherein we 
 might recollect our felves, and fo com- 
 pofe and fettle our Minds ; there is no- 
 thing more contrary to Chriftianity, 
 than to be implacable and morofe, even 
 after juft Caufc of Anger, and fo our Sa- 
 viour
 
 $$ Ofcaufekfs Anger ^ and CHAP. Ill, 
 
 viour fuggefts in his Anfwer to St. Te- 
 Matt. iS.^r's Queftion, ZW, ^oze; o/ (hall my 
 zi, 12. tftY&hw fa againft me, and I forgive him? 
 Till feven Times? Jefus faith unto him, f 
 fay not unto thee, Until feven Times ; but 9 
 until feventy Times feven, viz. So often 
 forgive him, as he repents of what he 
 hath done. And fo we learn from thofe 
 Luke 17. other Words, If thy^ "Brother treffafs a- 
 3> 4- gainft thee y rebuke him ; and if he repent, 
 forgive him. tAnd if he treffafs againft 
 thee feven Times in a 'Day, and feven Times 
 In a T)ay turn again to thee ; faying, I re- 
 -fent, thou fhalt forgive him. Where our 
 Lord gives a fpecial Caution, that our 
 Anger do not remain with us a Day, an 
 Hour, nay, a Minute longer than there 
 is juft Reafon for it, as knowing how 
 dangerous a Paflion it is, how apt to 
 grow rankerous and inveterate; and how 
 much Advantage the great Tempter hath 
 againft us. And this is that which St. 
 iph.4.z<5.TWfuggefts, <B e Angry and fin not, let 
 not the Sun go down uf on your Wrath, nei- 
 ther give Place to the 'Devil. 
 
 II. The Second Article in which our 
 Saviour has improved the Sixth Com- 
 mandment, is the extending it to re- 
 ftrain all fcornful and contemptuous Revi* 
 ling, and cenforious Language. Thefe are 
 
 in-
 
 CHA*. HI. cenforious Language: 6% 
 
 indeed the Effefts of Anger, which too 
 generally ftiews it felf this Way ; and 
 therefore if Anger, confidered only as 
 an inward Refentment, or as exprefTed 
 in certain Over-afts, tho' fhort of thefe, 
 muft be reftrained and moderated by the 
 Rules given under the former Head ; 
 there is no room to doubt, but that fuch 
 exorbitant Efforts of it, as we are now to 
 fpeak of, muft be yet more heinous in 
 themfelves, more deeply offenfive to God, 
 and more carefully to be avoided by eve- 
 ry Chriftian. The Word Raca is ufed 
 to fignifie an empty, witlefs, or con. 
 temptible Fellow; and the Word Fool 
 does ufually reprefent to us in the Scrip- 
 ture Language, a diffohte or wicked Man. 
 And fo I take the meaning of this Part of 
 the Paragraph to be, that Words of Re- 
 proach and Contempt, add very much to 
 the guilt of fmful Anger. But flanderous 
 Reviling, as calling a Man an imfious 
 Wretch, and the like, is yet a more grie- 
 vous Offence, and will accordingly be pu- 
 nifhed. Harfh Words of any JbWare to be 
 very fparingly ufed, not without a great 
 deal of Caution and Difcretion, where 
 juft Authority corrects, and where it 
 may ferve the Ends of Vertue. But fuch 
 harfh Words as thefe muft never come from 
 us, but under the ftri&eft Regulations of 
 
 Tern-
 
 64. Of caufelefs Anger ^ and CHAP. III. 
 
 Temper > Intention and Truth. My 
 meaning is, they are never to be the Ef- 
 fects ofPaJfion, never uttered malicioufly 
 to depreciate and exfofe Men, and neve.r 
 apply'd without the moft fenfible and cer- 
 tain Evidence. It is not the ujing of fuch 
 Words in any (Account whatfoever that is 
 here forbidden, but when the ufe of them 
 proceeds from caufelefs or immoderate An- 
 ger, and from Principles of Spleen and 
 Malice. St. James makes ufe of the Ex- 
 James 2. prefiion, Vain Man^ which is no other 
 ia than the Engttjh ofRaca ; and our Saviour 
 himfelf fpeaking to the Scribes and Thari- 
 Matt. ii.feesfe Fools and 'Blind &n& frequently calls 
 '7 '9- them Hyfocrites. From which we may 
 certainly draw this Conclufion, that when 
 thofe whofe Office and Authority it is to 
 reprove or to inftrucl:, think fit to exprefs 
 themfelves in fuch Words, and do it out 
 of a truly charitable Intention, and in a 
 calm and ferious Manner, by reprefent- 
 ing thus to the Confciences of thofe they 
 fpeakto, the Folly and Wickednefs of a 
 finful Courfe, and fhewing them their 
 own juft Character, where Sharpnefs 
 may be likely to do good ; 'tis no Offence 
 at all againft this Precept. But when it 
 is done meerly to expofe and ridicule, to 
 vex and exafperate, to vent our Anger, 
 or to gratifie our Pride, it is a moft un* 
 
 chriftian
 
 CHAP. III. cenforiout Language. <- 
 
 chriftian Practice. But let us a little 
 more particularly confider, 
 
 (i.) The Sin of Scoffing and T>erifion, 
 thofc eArrows, as the Pfalmift calls them^ 
 even litter Words, fmoothM over with 
 an Air of Mirth, and feather'd -with an 
 Affectation of Wit; but pointed with ill 
 Nature, and drawn to the Head with 
 all the Strength of In folence and Malice. 
 And how many are there, that value 
 themfelves for being excellent Marks- 
 men in this Way ? While they little 
 think of thofe 'Judgments that are frepa* 
 red for Scorners, when the malicious 
 Laugh (hall be quite over with them, 
 and the dreadful Hour fhall come, which 
 will make them ferious, whether they 
 will or no. Their Behaviour is doubt- 
 lefs very diff leafing to God, who defires 
 the Good Agreement, Peace and Com- 
 fort of all his rational Creatures, and 
 has fet the meaneft of them above Con- 
 tempt, by that ineftimable Price paid for 
 their Redemption, the Death and Suffer- 
 ings of his Son. And it is very frovo- 
 lung to thofe that are abufed ly it, no Sting 
 piercing deeper, or caufing greater Smart 
 and Inflamation in the Minds of Men, 
 than fcdrnfal Language and Ridicule. 
 As the Bufinefs of this is to lefTen them 
 in the Efteem of their Neighbours, and 
 
 Vol. 2. F to
 
 66 Ofcaufetcfs Anger ^ and. GHAP. III. 
 
 to render them defpicable where they 
 live ; and as the Event does ufually an- 
 fwer the vile Defign of it, it becomes a 
 real Injury to the Perfons fo reproached 1 , 
 and confeqnently is a great fajuftice to 
 them. And as the Things for which 
 Men are ufually derided, are either the 
 Defects of their Underftanding, the De- 
 formity of their Bodies, or the Poverty 
 of their Fortunes, it is alfo barbarous and 
 inhuman, nay, abfurd and impious. 
 'Tis reproaching them for what they 
 cannot help, 'tis loading them with Scorn 
 for what deferves our Pity; 'tis either 
 fuppofing them to have made tbetnfelves, 
 ( for elfe their natural Defefts in Mind 
 or Body, could not be imputed to them 
 as a Reproach ; ) or blafphemoufly refle- 
 fting ufon God who did create them, and 
 finding Fault with the Workman fhip 
 and Order of Divine Providence, which 
 for Reafons far above our Cenfure, has 
 thought fit to make a Difference in Mens 
 Understandings, Shape and other Cir- 
 cumftances. The Defign of this, fo far 
 as we can dive into it, is to exercife our 
 Compaffion one towards another, and 
 to prefent continual Objects for our good 
 Nature to fupport, and Charity to re- 
 lieve. But this is impioufly perverted, 
 if inftead of comforting, pitying and af- 
 
 fifting,
 
 CHAP. III. cenforious Language: 67 
 
 fitting, we triumph in their Sorrows, 
 fport with their Defefts, and play upon 
 their Misfortunes. God refents this as 
 ftriWng at Himfelf, for he has declared, 
 That whofo mocketh the Toor, ref roach- Prov. 17- 
 eth his Maker ; and he that is glad at Ca- 5> 
 lamities, fljaU not be unfunded. And 
 how great the Punifhment is that threat- 
 ens them, we may learn from the Pro- 
 phetical Curfes uttered againft them by 
 the Pfalmift infpired by God, and record- 
 ed in Scripture for our Terror. Tour w# P'alm 691 
 thine Indignation ufon them, and let thy**' & c> 
 wrathful Anger take hold of them. Let 
 their Habitation be defolate, and let none 
 'dwell \n their Tents. And for what 
 Caufe ? For they ferjecute him whom thou 
 haft fmitten, and they talk to the grief <f 
 thoje whom thou haft wounded. And 
 therefore, fays he, Add Iniquity to thei* 
 Iniquity t And let them not come into thy 
 &ightewftoefs. Let them be blotted out of 
 the 'Book of the Living, and not be written 
 tttith the Righteous. I muft add here, 
 that not only deriflve Words, but all fuch 
 Actions -and 'Behaviour as are of the fame 
 tendency, muft by Parity of Reafon be 
 reduced under the fame Prohibition. For 
 A&ions have a Language as effe&tfal as 
 any Words, and fome-imes more expref. 
 five. Ail fcornful Looks therefore, and 
 F 2 all
 
 68 Ofcaufelefs Anger, and CHAP. III. 
 
 all Geftures of Contempt and Mocking, 
 all wilful Affronts in our Carriage* all 
 defigned and evident Negle&s, and what- 
 ever may feem to trample upon our Neigh- 
 bour, and is vifibly intended to lejfen and 
 ridicule him, cannot but be equally hurt- 
 ful to the Sufferer, and equally odious 
 both to God and Man. 
 
 (-2.) Cenforious Railing or Reviling is, 
 in the Eye of God, a Sin of yet greater 
 Confequence, and more offenfive. Our 
 Saviour gives us here one Inftance to 
 reprefent and include all others of the 
 like Kind : Wbofoever Jkatt fay, Thou Fool. 
 Which taken in the ordinary Senfe, may 
 ftand for any litter and reviling Term if 
 Tajfion ; and as the Scripture Language 
 does ufually by Fool intend a wicked and 
 abandoned Sinner, the Expreflion here 
 feems efpecially to point out thofe rafh, 
 uncharitable, and furious Cenfures, which 
 Men of angry Spirits and ill governed 
 Zeal are apt to caft upon fuch as oppofe 
 them in Religion, or any thing elfe ; or 
 on thofe whom they have taken an hatred 
 to, from fome perfonal and private Pique. 
 "When Men are thoroughly heated againft 
 an Adverfary, they are apt to fancy to 
 themfelves a Licenfe (which neither the 
 Laws of God nor natural Right will au- 
 thorife) of faying all the litter things they 
 
 can
 
 CHAP. III. cenforiotti Language. 69 
 
 can againfl him, without any Reftraint 
 from Charity or Good Manners, and often 
 with as little' regard to Truth. Every 
 Failing of his fhall ferve to expofe him as 
 an Hypocrite ; his Vertues fhall be all 
 mifconftrued, and afcribed to Oftentation 
 and Self-Intereft ; or his Vices fhall be fo 
 improved, as if he were the vileft Sinner 
 upon Earth. Now 'tis all one whether 
 a Man be thus ill treated to his Face, or 
 lehind his *Back : The former indeed is 
 more provoking, the latter more ungene- 
 rous ; but both are included in this fevere 
 Denunciation of our Saviour againft who- 
 foever (hatt fay to his 'Brother, Thou Fool. 
 'Tis fpoken of as a greater Crime than 
 Mocking and Derifion ; becaufe it is much 
 worfe to be wicked, than to be either de- 
 formed, poor, unfortunate, or of weak 
 Underftanding ; and consequently muft 
 ftrike deeper into Mens Reputations to be 
 fo reprefented, than only to be rendered 
 contemptible. Reviling, as it is the EfFeft 
 of Rage and overheated Spirits, is alfo a 
 very near Approach to Murder ; the fame 
 Degree of Spleen and Paflion that en- 
 flames Men to the one, having frequently 
 ended in the other : And therefore our 
 Saviour forming his Prohibitions here to/ 
 guard the Sixth Commandment, had rea- 
 fqn to lay the greateft ftrefs upon fuch 
 F Sins
 
 yo OfcaufelcfsAnger^and CHAP. III. 
 
 Sins as would be likelieft to endanger it. 
 Befide, that it is utterly inconfiftent with 
 the Meeknefs, Patience and Charity of 
 the Chriftian Religion, which ftriftly for- 
 bids it, even under the higheft Provoca- 
 
 i Pet.j.p.tion. 'Be -pitiful, ~be courteous^ fays St. 
 Peter, not rendring Evil for Evil, or Rail- 
 ing for Railing ; lut contrariwife^ 'Bkjfing. 
 And thus the primitive Followers of our 
 
 i Cor. 4. J^ord behaved themfelves. 'Being reviled, 
 
 li ' fays St. Taut) we llej's :. being ferfecuted, 
 we faffer it : being defamed, we entreat. 
 And thus their holy -Matter had taught 
 
 i Pet.z. them by his Example : IVho when he was 
 
 *3- reviled, reviled not again ; when he fuf- 
 fered, threatned not ; lut committed him- 
 felfto him thatjuageth right eovjly. Now 
 if a Chriftian fufFering- under fuch ill U- 
 fage. is forbid (cho' natural Refentment 
 Wrongly prompts him, and his Adverfary 
 de.ferves it juftly) to retaliate, I need not 
 prove he fhould not give thefirft Trovo- 
 cation. Let me obferve only, that this 
 Practice of Reviling is fo hateful to the 
 God of Peace and Charity, fo contrary to 
 
 Jude p. the Temper of Heaven, that Michael the 
 Archangel contending even with the 'Devil, 
 duY/l not Irivg againfi him a railing oAccu- 
 fation ; lut Jaid, The Lord rebuke thee. 
 And as by the Divine Authority of our 
 
 i Cor. 5- Religion, a Railer is infamous, and every 
 
 Chri-
 
 CHAP. III. cenforzom Language. 71 
 
 Chriftian is discharged from keeping Com- 
 pany with him upon Earth ; fo by a de- 
 clarative Sentence pa{Ted already,he ftands 
 excluded by Name from the Society of the r Cor 
 BleiTed in Heaven. For -what Happinefs I0 
 or Peace could we imagine there, and" 
 how fhould the Sufferings of good Men 
 be at an end, and Charity be made per- 
 fect in that State, if fuch reviling Spirits 
 were admitted, as muft needs difturb 
 them. 
 
 , Let us now confider in as few Words 
 as may be, 
 
 III. The Third and laft Improvement 
 of the Sixth Commandment, the obliging 
 us to give due and fyeedy Satisfaction, as 
 foon as is fojjilk. For tho' even the in* 
 jured and offended Perfon is bound by the 
 Precepts of Chriftianity to endeavour on 
 his part alfo a Reconciliation, by accept, 
 ing of reafonable Terms when they ape 
 offered him, and by a Readinefs to for- 
 give; yet I take the Aggrefjor, or him 
 that gives the Offence, or does the Inju- 
 ry, to be the Perfon chiefly (if not only) 
 concerned in this Paragraph, as in other 
 Parts of the Sermon we (hall find the 
 Duty of the Sufferer more diftin&ly fpo- 
 ken of. So that fuppofing us here to be 
 concerned only with the Aggreffor ; the 
 F 4 Method
 
 7 1 Ofcaufelefs Anger, and CHAP. Ill, 
 
 Method he muft take to reconcile himfelf 
 to the Party injured or offended, muft be 
 according to the Nature of the Wrong or 
 Damage he has done him. Either, 
 
 (i.) By Reftitution, when by Fraud or 
 Violence he has injured him in his Eftate, 
 or wrong'd him in a way of Trade and 
 Bargaining. This is a principal Part of 
 Juftice. Hence we find in the Jewift 
 Law many Rules and Directions for the 
 more exacl: and regular Performance of it. 
 And tho' there are no precife Meafures 
 fet down in the New Teftament for the 
 Regulation of this Duty ; yet that it is 
 Jftill in general, a ^Duty, is evident from 
 natural Light, the Gofpel of Chrift fre- 
 fuffofing (and not always particularly re- 
 peating) fuch Obligations as common Ho- 
 nefty and Reafon every day fuggeft to us. 
 And thus when Zacheus, to whom our 
 Saviour fhew'd fuch Refpecl: as to dine 
 at his Houfe, would recommend himfelf 
 to him and others as a real Penitent, he 
 immediately bethought himfelf of Refti- 
 Lute 19. tution, and faid, 'Bebotd, Lord, the half of 
 my Goods I give to the Toor ; and if I have 
 taken any thing from any Man by falfe Ac- 
 cufation,' I reftore him fourfold. And this 
 is the more necefTary, becaufe where fuch 
 falfe Dealing or open Injuftice has been 
 done, Reftitution is the faft Stef which 
 
 muft
 
 CHAP. III. cenforiom Language. 73 
 
 muft be made in order to Reconciliation : 
 We can't expecl: an Injured Man ihould 
 be appeafed without it ; nor is it poflible 
 to make him due Satisfaction, fo long as 
 he continues under the real Effects of the 
 Injury, and we detain that from him, 
 which he only ought to enjoy or to difpofe 
 of. In other Cafes (particularly the Of- 
 fences of the Tongue, cenforious Revi- 
 ling or Detraction, and the like) we are 
 to make him what amends we can. 
 
 (2.) By Reparation to his Efleem and 
 Credit In the World ; endeavouring to do 
 him Juftice in as public a manner as we 
 have injured him, retracting our unwor- 
 thy Cenfure and Sufpicions of him, ac- 
 knowledging the Fault of that reviling 
 Language we have given him, and doing 
 all that lies in our Power to reverfe the 
 undeferved Character we have expofed 
 him in ; or if deferved, to foften it accord- 
 ing to the Rules of Charity ; thus labour- 
 ing as far as is poflible (in effecl: at leaft) 
 to unfay what we have faid, and undo the 
 Mifchief we may have done him, that he 
 may not fuffer by our unchriftian Paffion 
 and Indifcretion. Tis feldom we can ef- 
 fe&uaMy make him amends, and fet him . 
 right this way ; which therefore (hould 
 make us keep the ftri&er Guard upon our 
 Tongue, that we be not guilty of Offences 
 
 and
 
 Of caufelefs, Anger ^ and CHAP- III: 
 
 andMifchiefs that are ib hardtoberecli-: 
 fied ; becaufe the Ill-nature of Mankind 
 is apter to take in and nottrifh the ill Im- 
 preffions of our Spleen, and the bad Cha- 
 ra&er we give, than any after Vindica- 
 tions or Apologies we can make to fofteri 
 or retral them : But it is however the 
 only way that we can fet our felves to 
 Reparation in this matter ; and therefore 
 we are bound in Confcience to it, and let 
 it avail as far as it can to that purpofe. 
 Again, 
 
 ^3.) Where the Injury is of a lower 
 Rate, or when an eAffront is only in the 
 cafe, Reconciliation may be effected by 
 Begging of 'Pardon. This is the leaft we 
 can offer to an offended Brother ; and 
 therefore we fhould never be backward 
 in it, when it will be accepted. Perhaps 
 we may think it a little difgraceful to us ; 
 but if it be a Difgrace, the Sin of&nitt 
 Tmgue is but very gently punifhed by the 
 Shame of acknowledging it. And as Pride 
 was the main Principle of that Con tempt, 
 or other RudeneiTes in our Language, 
 from which the Offence arofe ; even na- 
 tural Equity fuggefts, that no Satisfacti- 
 on can be anfwerable, which does not 
 apparently difclaim and mortify that 
 Pride, the Infotence of which is to l?e 
 made amends for by a contrary Aft Of 
 
 Humi-
 
 CHAP. III. cenforiow Language. 75 
 
 Humility and Submiflion. But after all, 
 I fhall beg leave to think it no 'Difgrace, 
 but an Argument of an ingenuous Tem- 
 per, to ask Pardon : and that whatever 
 the vain Maxims of the World may teach, 
 he is certainly the moft a Gentleman, as 
 well as moft a Chriftian, who refle&s 
 upon it as a greater Shame to have been 
 guilty of fuch Ill-manners, than toTetracl: 
 it ; and therefore is always ready with a 
 generous Submiffion to revoke what he 
 has faid or done unworthily. 
 
 Now which foever of thefe three forts 
 of Satisfaction fhall become reafonable, 
 according to the Nature of the Offence, 
 and necefTary towards a Reconciliation, 
 our Saviour prelTes it here upon us, to lofe 
 no Time, to make no Delays, but imme- 
 diately to fet about it ; and that for two 
 very good Reafons : The firft is, That 
 our Devotions to God will be all unaccep- 
 table, and odious in his fight, till this be 
 done. This is fufficiemly hinted in thofe 
 Words : Ifthou Inng thy Gift to the <Al- 
 tar, and there remendreft that thy *Br other 
 hath ought again/I thee : Leave there thy 
 Gift before the <Altar, and go thy way ; 
 firft le reconciled to thy 'Brother, and then 
 come and offer thy Gift. It is in vain to 
 hope that God will accept us, fo long as, 
 having given our Neighbour juft Occafion 
 
 of
 
 Ofcaufekfs Anger, and CHAP.!!!. 
 
 of Refentment, our Minds continue the 
 Abufe by an Averfenefs to give him due 
 Satisfaction, or fo long as we (hall need- 
 lefly delay to offer it. And therefore up- 
 on the firft remembrance of what we have 
 laid or done to grieve him, even tho' we 
 fhouid be then going to the private or 
 public Services of Religion, we are oblig'd, 
 if an Opportunity can be had at that time, 
 to go to him and make up the Quarrel 
 prefently, by performing or promifing 
 fuch Satisfaction as the Laws of Chriftia- 
 nity require ; or if for want of Opportu- 
 nity it be impracticable, then we muft 
 prepare our felves for it, by a Readinefs 
 and fincere Refolution at leaft to do it as 
 foon as poflibly we can : And the one or 
 the other of thefe is fo indifpenfable a Du- 
 ty, that our Prayers will be but a mock, 
 ing of God without it. The fecond Rea- 
 fon urged by our Saviour, is drawn from 
 Prudence, as the firft was from Religion. 
 tAgree with thine Adverfary quickly, whilft 
 thou art in the way with him ; left at any 
 time thy oAdverfary deliver thee to the 
 Judge, and the Judge deliver thee to the 
 Officer, and thou be caft into Prifoa. Verily 
 I fay unto thee, thou /halt by no means come 
 out thence till thou haft paid the uttermo& 
 Farthing. The Laws of every Nation 
 protect the Perfons, Goods, and Reputa- 
 tion
 
 CHAP. III. cenforiom Language. 77 
 
 tion of every fingle Subject that belongs 
 to them, and will revenge the Injured. 
 If therefore I have been fo wicked as to 
 have done a Wrong to my Neighbour, 
 my wifeft Courfe is by a timely Submif- 
 fion and Repentance to reftorehim to his 
 Right, and prevent a Suit at Law, which 
 will force me to it otherwife at a great 
 Expence and Trouble. And thus the pre- 
 fent Duty inculcated in this Paragraph of 
 our Saviour's Sermon, is an Iriftance a- 
 mongft many others which might be pro- 
 duced, that true Religion and true Wif- 
 dom are infeparable ; the Precepts of 
 Chriftianity being alfo Principles of Pru- 
 dence, and providing as well for our 
 Peace and Intereft in this World, as for 
 our eternal Happinefs in the next. But 
 the Argument which ought to weigh 
 moft with us, in engaging our Practice of 
 this or any other Chriftian Duty, is the 
 Authority of our Lawgiver thrift Jefus. 
 
 CHAP.
 
 Of Cbajlity and CHAP* IV. 
 
 CHAR IV. 
 
 O/CHASTITT, and of Needlefs 
 SEPARATION after Marriage. 
 
 MATT. V. 27,18,19,30,31,32. 
 
 Te have heard that it hath leen faid fy 
 them of old Time, Thou jhalt not commit 
 Adultery. . 
 
 'But I fay unto you, that tvhofoever koketh 
 on a Woman to luB 'after her, hath com- 
 mitted ^Adultery with her akead} in his 
 Heart. 
 
 oAnd if thy Right Eye offend thee, ffack it 
 out, and caft it from thee : for it is fro- 
 fitallefvrthee, that one of thy Members 
 fbould perifi, and not that thy whole 
 "Bodyfhould le caft into Hell. 
 
 *And if thy Right Hand offend thee, cut if 
 off] and cafl it from thee ; for it is -pro- 
 fitable for thee that one of thy Members 
 jhould ferijh, and not that thy whole 
 'Bodyjhould le ca& intoHelJ. 
 
 It
 
 CHAP. IV. Needlefs Separation. 79 
 
 It hath been fald, Whomever flail put a- 
 way his Wife i let him give her a Wri- 
 ting of Divorcement, 
 ut I fay unto you, That whofoever flail put 
 away his Wife, faving for the Cauje of 
 Fornication, caufeth her to commit Adul- 
 tery, and isohpfffever Jhall marry her that 
 is divorced, '.committeth Adultery. 
 
 < 
 
 ROM improving of the 
 Sixth, our Lord here goes 
 on to the Seventh Com- 
 mandment, which he for- 
 tifies by forne new and ne- 
 cefTary Outworks, not only 
 denies us Entrance into this City of Sodom, 
 but guards us orTfrom any near Approach 
 to it, extending Purity to a more excel- 
 lent Latitude, reducing Marriage to the 
 Striftnefs of its original Inftitution, and 
 putting a Stop to the Beginnings of Adul- 
 tery in this, as he had taken away the 
 Occafions of Murder in the former ; that 
 a Chriftian may have all his Appetites in 
 due Sutye&ion, that he may be angry and 
 fin not, that he may marry, and not of- 
 fend. This -we may fuppofe to be the 
 true Meaning and Befign of this Para- 
 ph, as much as' if our Saviour had cx- 
 Es'd himfelf in the folio wing ma fl'ner. ' 
 
 " The
 
 go Of Cbaftity and CHAP. IV. 
 
 rt The Law forbids Adultery, and ye 
 " do not deny it does fo ; but beware iefl 
 " ye deceive your felves with too fhort 
 " and narrow Definitions of the Crime, 
 " vainly imagining, that where there is 
 " not the outward Act of Lewdnefs, there 
 " is no Adultery. For I muft tell you, 
 " that whofoever allows his Eyes the Li- 
 " berty of gazing upon a Woman, with 
 " an Intention of kindling in himfelf or 
 ** her,lafcivious and unchaft Defires ; and 
 " whatfoever Woman adorns her felf out 
 <c of a Defign of raifmg an unlawful Paf- 
 " fion in the Breaft of a Beholder ; he or 
 " fhe, tho' they only indulge themfelves 
 " in luftful Wifhes and Imaginations, 
 ;( without proceeding to any unlawful 
 " Aft, are Adulterers in the Efteem of 
 " God, and will be punifhed as fuch. 
 " And tho' perhaps, confidering the Cor- 
 rt ruptipn of Human Nature, aReftraint 
 " of this kind may feem as grievous as 
 " the plucking out a Right Eye, or the 
 " cutting off a Right Hand ; yet it muft 
 u be done, if ye will avoid the Torments 
 " of Hell-fire, which wait upon the 
 Breach of this Commandment. The 
 " Want or Lofs of any Enjoyment here, 
 " tho' never fo delightful, or (as ye may 
 " think it) hard to be parted with, is 
 furely rather to be chofen than eternal 
 
 " Ruin,
 
 CH A*. IV. Netdleft Separation. 
 
 " Ruin. And as to the Matter of Pi- 
 " vorce, Which is another Liberty con- 
 w trary to the Tenour of the fame Com- 
 ;c mandment, it was indeed for fotne pe- 
 :t culiar Reafons permitted to your Fa- 
 * thers to put away their Wives, when 
 [t they had taken a Diflike to them, pro^ 
 
 * vided they did it with the Formalities 
 :c of Law, a Bill of Divorcement put in- 
 " to their Hands. But this was not fo 
 c * from the Beginning, nor lawful in it 
 
 * felf ; only a Licence granted to that 
 4 ftifF-necked Generation, fot* fear of a 
 c wovfe Confequence, and for preventing 
 
 " of a. greater Evil. This Perm i (lion I 
 " do now by Divine Authority revoke, 
 " and 1 1 will that ye my Difcfp'es kee^ 
 44 ftricl:ly up to the primitive Inftitution 
 " of Matrimony, which was filch a Cort- 
 < junction, as made Man and Wife one 
 Flefh, not again to be disjoined, but by 
 " Violence; and therefore whofoeverput* 
 a away his Wife, uniefs fhe firft of all 
 u break the Union by joining her felf 
 " withanother, caufetn both her and him 
 w that marries her to commit Adultery. 
 
 This Paragraph therefore fupplies us 
 with two Particulars worthy of our En- 
 quiry* 
 
 Vol. 2, 6 t Th
 
 8 1 Of Chaftity and GH AP, I*Y. 
 
 I. The Extent of this Commandment, 
 and the Height to which our Savi- 
 our carries the Notion of Chriftian 
 Chaftity. 
 
 II. What he has directed with regard 
 to Divorce:.-' 
 
 I. The Extent of this Commandment, and 
 the Height to which our Saviour carries the 
 Notion of Chriftian Chaftity. When God, 
 the fole Author and Difpofer of all things, 
 thinks fit to publiih his Laws and De- 
 crees to the World, it is not for the Devil 
 to contend with the Almighty, and deny 
 his Authority ; no, that would be too 
 much ; all that this wily Enemy of Man- 
 kind has to do, is by faife GloiTes and 
 Pretexts to beguile the frail Mind of Man, 
 and endeavour to interpret away the Sub- 
 fiance of the Command. This we fee was 
 the Cafe with the Jews ; the Devil durft 
 not fay that Adultery was lawful, when 
 God had given this Commandment, Thou 
 /hah not commit oAdultery ; but taking ad- 
 vantage of the Indulgence that was allow- 
 ed that ftubborn People, for the Hardnefs 
 of their Hearts, to put away their Wives 
 by a Bill of Divorcement for fome great 
 and notorious Crimes, he introduces it into 
 Practice for every frivolous Pretence and 
 
 idle
 
 CHAP.IV. Needlefs Separation. 8f 
 
 it T-N-nt _ _ _ -i /. r- . __..?_ .. ^T 
 
 idle Diflike ; and fo far prevails over 
 Minds of that People, that we find .their 
 very Efoftors and Interpreters of the Law 
 gravely putting the Queftion to our Sa- 
 viour, whether it was not lawful for; a 
 Man to put away his Wife upon every, 
 Occafion. Our Saviour confutes this Er- 
 ror, and at the fame time explains the 
 Prohibition in its utmoft Latitude, ex- 
 tending it to all UncleannefsoftheMind 
 a.s -well as the Body ; forbidding the /*- 
 ' '\ttft of fancy and T)efre : By which 
 
 is not, here meant all natural T)efire in ge* 
 neral-^fot God has implanted no Appe- 
 tite, in us that is originally fin ful, or thai; 
 becomes fo any other way but by Cor- 
 ruption and Abufe. Nor is it the $?$; 
 JQndling of an impure Thought ; for that 
 an unavoidable Accident may dp, and 
 when it does, we ought to mourn for the . 
 Corruption of our Hearts, and .labour 
 prefently to fupprefs it. But what our 
 Saviour here fpeaks of, is a luftful Inclj- 
 nation blown up into a Flame by oipj 
 Encdwagement and fond Indulgence.- It is 
 the Ad of the Will that -makes this finful ; 
 when a loofe Heart fen^s'but the.Eye tp 
 pimp_fgr its delia.uched .^efires, "and" the 
 roving lewd Imagination pleafe$ and en- 
 tertains it felf with the Speculation of a 
 Vice, Vj which it wifries for an Opportuni- 
 G 2 ty
 
 . Of Ckaftity and CHAP. IV. 
 
 ty of pra&ifmg. And in this caf<2 forni- 
 cation or Adultery is really committed in 
 the Heart ; for fo far as the Sinner dares 
 to go, he goes : He has the Enjoyment in 
 a corrupted Fancy, and the Defilement 
 flicks upon his Confcience ; his Spirit, 
 the bed Part of him, is debauched, and 
 no thanks to any Vertue in him, that his 
 Body is not fo too. Whofoever koketh ox 
 aWoman to faft after her, hath committed 
 ^Adultery with her already in his Heart. 
 When we thus gaze and entertain a vici- 
 ous Fancy, what do we do elfe but court 
 Temptation ? And where is it like to 
 end, if Circumftances happen to favour 
 our Defires, but in adual and compleat 
 Impurity. St. "Peters Expreflion is re- 
 markable to this purpofe, where he de- 
 fcribes fome who walked after the Flefh 
 in the Luft of Uncleannefs, Having Eyes 
 xPet.z. full of e/ldultery, and that CANNOT 
 '4- CEASE FROM SIN. Implying, that 
 the Indulgence they gave to a luftful Eye,, 
 not only argued, but encreafed the Fil- 
 thinefs of their Hearts, and chain'd them 
 down to Habits of Lewdnefs by fuch a 
 powerful Fafcination, that they could not 
 ceafe from Sin. The fad Example of 
 'David ought to be remeniber'd alfo, 
 -who from the Top of his Palace gazed 
 himfelf into wicked Defires of "Batfjjhela^ 
 
 till
 
 CHAP. IV. Needlefs Separation. 85 
 
 till he had made his Appetite too ftrong 
 both for his Reafon and his Religion, and 
 could not ftop fhort of finifhing the Sin 
 his Fancy had begun : nor could he ftop 
 even there ; for Adultery with the Wife, 
 drew him on to a deliberate Murder of 
 the Husband ; and the Guilt of both thefe 
 horrid Crimes fo ftupified his Conference, 
 that 'tis thought to be near a Year before 
 he was brought to Repentance for them 
 by the Prophet Nathan. Whofoever there- 
 fore would be chafte, muft keep a ftrid 
 Guard upon his Eyes, and as Job did,! *** 1 - 
 muft make a Covenarft with them. He 
 muft avoid with abhorrence all unclean 
 Thoughts, and all lafcivious Books and 
 Pictures. He muft ftop his Ears to all 
 Smut, and indecent Jefts, and lewd Con- 
 verfation, and he muft fhun the Compa- 
 ny of fuch as are addifted to them. For 
 as our Saviour's Defign in this Paragraph 
 is to fence in the Seventh Commandment, 
 and in order to that dire&s us to guard 
 the Purity of our Minds ; and that this 
 may be effe&ually done, he cautions us 
 againft fuch Impreffions from without as 
 may defile them : this Inftance of looking 
 upon a Woman to luft after her may very 
 well include a Prohibition of whatever 
 is Like to contribute to the fame Impurity, 
 And now after the Divine Preacher had 
 G thus
 
 86 Of Ckaftity and CHAP.jLV. 
 
 thus retrained this Appetite, and dire&ed 
 us to fuch an Exaftnefs of Purity in our 
 very Thoughts ; one would not think, I 
 fay, that the Tempter could poffibly fug- 
 geft any thing againft this Command- 
 ment, that could have any Influence upon 
 us : Yet forne Wretches there are fo aban- 
 doned of God, and wholly given up to Sin 
 and Folly, that after all that our Saviour 
 has faid, fhould he return to the World 
 again, we fhould hear them exceed their 
 Matters the Pharifees, and even dare to 
 ask their Lord, whether Fornication be 
 not lawful, pleading that, by their In- 
 terpretation of 'the Original, it does not 
 appear that Fornication is any where for- 
 frid in the New Teftament. They are 
 willing fo load Adultery as heavy as you 
 pleafe, and paint it in the blackeft Co- 
 lours, if you will but allow Fornication 
 to be comparatively little or nothing : 
 And indeed it muft be confeft, that Adul- 
 tery is a Sin of a deep Dye, and has ma- 
 ny and very heinous Aggravations ; yet 
 'twere eafy to fhew that the New Tefta- 
 jnent every where abounds with Texts 
 againft Fornication as well as Adultery, 
 a-rid to fhew that they both (land forbid 
 by Name with equal Earneftnefs. But I 
 ihall confine my felf to the Argument in 
 this Paragraph of our Saviour's Sermon, 
 
 and
 
 CHAP. IV. Needlefs Separation. $7 
 
 and defire to know how "Fornication is 
 confident with the Chaftity here prefcri- 
 bed, and the fevere Obligations to Purity, 
 which thofe are under who profefs to 
 ferve a pure and holy God, and are bap- 
 tized into a pure and holy Religion. For 
 this is the Will of God, even our Sanftifi- T The ff. 
 cation, that we flwuld alflain from Form-**' 5 ' 4 ' *' 
 cation ; that every one of us fiouJd know 
 how to foff'efs his VeffeJ in Sanffification 
 and Honour , not in the Luft of Concupif- 
 cence, even as the Gentiles, who know not 
 God. Muft I refrain from every loofe 
 and idle Thought, and may I commit 
 actual Lewdnefs ? Muft I not look on 
 a Woman to luft after her, and may I 
 fulfil the Lufts of the Flefh with her ? 
 Muft I cut off a Right Hand, or pluck 
 out a Right Eye, rather than be enfnared 
 by them, and may I become one Bone 
 and one Fiefh with an Harlot ? God 
 forbid. If Nature is uneafy under this 
 Reftraint, there is a Remedy provided ; 
 the Apoftle tells us what it is, To avoid i Cor. 7 .z. 
 Fornication let every Man have his own 
 Wife, and every Woman her own Husband. 
 If they cannot contain, let them marry ; 
 for it is letter to marry than to burn. Mar- 
 riage is honourable in all, and the 'Bed ##- 
 defiled \ but Whoremongers and oAduIte- 
 wiU judge. Thus much for our 
 G4
 
 g Of Cbaftity and CHAP, IV, 
 
 firft Enquiry : Let us proceed to the Se- 
 cond. 
 
 II. What our Saviour has dire fled with 
 regard to T>ivorce. Among the Political 
 Laws which Mofes gave to the Jews 
 for the Good- ordering of the Common- 
 wealth, there was a TermiJJion for any 
 Man upon diftike of his Wife, to write 
 her a Bill of Divorce, to put into her 
 Hands, and fend her out of his Houfe. 
 But this was by no means given them, 
 as a Moral Treceft : It was only a Tule* 
 ration of a Practice, which feems to have 
 obtained amongft them before ; and be- 
 caufe of the hardnefs of their Hearts, it 
 was npt thought fit to abridge them of 
 it under the Qifcipline of the Mo/aical 
 Law, left that ftubborn, impatient and 
 ill-natured People, if not allow'd to put 
 away the Wives they hated, fhould abufe 
 them, or fhould return to Idolatry, where 
 they faw Divorce univerlally pra&ifed. 
 But they were only obliged by Mofes, to 
 proceed in this Divorce with due Forma- 
 lities of Law, which might prevent the 
 Inconveniency of doing it raflily, and in 
 a Paffion. Now this, which was a bare 
 fermijjion the Jewijh School maintain'd, 
 as a Pv a ft ice morally lawful, and that it 
 no'Sia in firo Con[cienti# and lefore 
 
 God,
 
 CHAP. IV, Needle fi Separation. 
 
 God, as well as not againft their Civil 
 Conftitution. But our Saviour, in order 
 to the reftoring of the Seventh Com- 
 mandment to its due and moral Perfeti- 
 on, recals this Liberty here; and limits 
 Divorce to the Cafe of Adultery. This is, 
 in fhort, what our Lord has done with 
 regard to Divorce: And having put an 
 End to the Evil by his recalling of the 
 Permiffion, there would be no need to 
 enlarge farther upon this Paragraph, had 
 not the Tempter here again interpofed, 
 and introduced an unjuftifiable Practice, 
 prevalent amongftus at this Day, of Mens 
 forfaking their Wives, and Women their 
 Husbands, to live fefarately, and this at 
 the fole Pleafure oif one of them, or by 
 private Agreement of them both, with- 
 out any judicial Trocejs, or fo much as 
 Complaint before an Ecctefiaftical Judge, 
 whofe Sentence, even in the Cafe of A- 
 dultery, is required before a Separation. 
 And what is this, but a direft putting 
 away our Wives, without fo much as gi- 
 ving them a Bill of Divorce, and fo in- 
 dulging our felves in a Licentioufnefs, 
 even unknown to the Jews. All the 
 Difference that I fee in it, is, that thefe 
 disjoined Members have a Power of re- 
 uniting again, which the Jews had not ; 
 but if weconfider, what life is generally 
 
 ma<
 
 Of Chaftity and CHAP. IV. 
 
 made of this, we fhall find, that the fro 
 Award Couple feldom meet again for the 
 better, but for the worfe ; as if it was on 
 Pufpofe to repeat the fanie finful Aft of 
 Separation. It is no Excufe f that they 
 remain fingle ; I mean, that they do not 
 offer to marry again fo long as the for fa- 
 ken Party lives ; for fuch a nee die fs and 
 illegal Separation, is certainly of It felf a 
 very great Crime, tho' marrying again 
 would make it greater, and tho' they 
 have fo much Religion, Honour, or re- 
 gard to their Intereft, as to abftain from 
 Tol}gam)>, they very much expofe them- 
 felves to Temptations of Adultery ; and 
 indeed it is very hard for both Parties, 
 who are known to live thus feparate, 
 to keep their Refutations clear with the 
 World, for People will be apt to cen- 
 fure them, defervedly or not; becaufe 
 Separation do's almoft naturally produce 
 Sufpicions of this Kind, and Experience 
 has fhewn many of them to be too jufti 
 Befide, fuppofe a married Perfon, prefu- 
 ming upon his or her own Strength, re- 
 iblves never fo much before-hand, by a 
 prudent and referv'd Behaviour, to avoid 
 all Temptations, and to live a chaft Life 
 in a feparate State ; yet confidering the 
 Weaknefs of Human Nature, and the 
 many Temptations tG which fuch a Con- 
 dition
 
 CHAP. IV. Needle (s Separation. 91 
 
 dition of Life is obnoxious, this is an un- 
 warrantable Trelumption. And more- 
 over, luch a Perfon will be guilty of 
 whatever Liberty the forfaken Party 
 takes, who not being perhaps of the fame 
 Temper and Complexion, cannot contain, 
 and yet is deprived of making ufe of the 
 Remedy the Apoftle prefcribes in this 
 Cafe. But whatever weight thefe Ar- 
 guments may have, there is another I 
 am fure that ought to be well confidered, 
 and that is the ftrift Union of Affe&i- 
 ons, implied in the very Nature of Mar- 
 riage, and promifed under the folemn 
 Obligation of an Oath, both by the one 
 and the other, at their Entrance upon 
 that State: As to that ftri& Union of 
 Affections, which I fay is implied in the 
 very Nature of Marriage, I know not 
 how any Chriftian can defire it fhould 
 be better proved or illustrated, than by 
 confidering, that our 'blefled Lord has 
 made it the Figure or Reprefentation of 
 his Love to his Church; and unlefs we 
 can fuppofe the Love of Chrift to be a 
 faint, an heartlefs, and inconftant Love, 
 it muft be very abfurdly represented by 
 any flight Affe&ion. Marriage there- 
 fore, which is made an Emblem of this 
 Love of Chrift, could never give us any 
 juft and worthy Idea of it in its own 
 
 Na-
 
 OfCbafllty and 
 
 Nature, if it did not imply fuch an ex- 
 ceeding great Affect ion, % lb ftrit, fo in> 
 diflblvable, as might render it in fome 
 meafure fit for the Comparifon. One 
 -would think, this fhould give Chriftians 
 a ftronger and a truer Notion of the En- 
 dearments, -which ought to unite a Mar- 
 ried Couple, than generally we find they 
 have. But if thefe Deductions from Re- 
 ligion feem too Speculative to a carnal 
 Mind, and want the Influence upon Pra- 
 ftice, which might be expected 'from 
 them ; fure Principles of Common Honefty, 
 ftrengthned with the Obligation of an 
 Oath, may be fuppofed a proper Argu- 
 ment: I mean, that perpetual Union and 
 Affection, which both Parties mutually 
 engage themfelves to at the Solemnization 
 of their Marriage. ThePromifeis made 
 in Words, asexprefs as can be, to adhere 
 to each other from that Day forward in 
 all States and Conditions of Life, for let- 
 ter for ivorfe, for richer for -poorer, infick- 
 nefs and in health, and under all thefe Sup- 
 pofitions, or whatever of this kind may 
 happen, ftill to love and to cherifh fo long as 
 'tWDeatb (which only fball diflblve the 
 Union ) f art them. This is furely a ve- 
 ry pofitive and folemn Tromi/e, and made 
 more Solemn by their joining Hands up- 
 on it in the Prefence of the Church, or of 
 
 Wit-
 
 CHAP. IV. Necdlefs Separation. 
 
 WitnefTes that reprefent the Church; and 
 Jieight^n'd alfo into a formal Oath, by 
 being promifed in the more efpecial Pre- 
 fence of God ; as appears by the Place, 
 or at leaft by the Religion of the whole 
 Ceremony, and by the firft Words that 
 begin it, [ We are gathered together here 
 in the fight of -God~\ and by the folemn 
 Proteftation upon putting on the Ring 
 [ In the Name of the Father ', and of the 
 Son, and of the Holy Ghoft, Amen ] and 
 by feveral other PafTages throughout the 
 whole Office, which muft neceffarily im- 
 ply an Appeal to God upon the Truth 
 and Sincerity of the Engagement; and 
 this is the formal Nature of an Oath. 
 Now upon this Confideration is it not 
 eafy to fee, that whatever Couple thus 
 joined together, according to God's Holy 
 Ordinance, fhall wilfully part from each 
 other, and live in a State of Separation, 
 or which foever,of the Parties fhall thus 
 feparate, tho' the other be unwilling, is 
 guilty of a moft notorious TSreach of Faith 
 andTromife, neither -living together, nor 
 loving, as they engaged to do; and not 
 only this, but of notorious "Perjury alfo, 
 in acting directly contrary to what they 
 had promifed before God, and with ;an 
 awful Invocation of him. 7 Tis to be 
 feared, that many of thofe who enter in- 
 to
 
 OfChaftitytnd CHAP. IV. 
 
 to fuch an Engagement, are guilty of 
 extveam Inadvertency^ anxf 'want of CQHJ}~ 
 deration. They don ? d attend to the 
 Terms of the Contract, ntfr ever duly re- 
 flect upon- the Extent of the Obligation; 
 but look upon the whole Solemnity, a^ 
 no more than a meer Formality^ without 
 which they cannot by Law attain the Ends 
 they propofe* Their. End is Money- Ad- 
 vancement, or fomething elfe fap fhort of 
 Urhatitfhould be, and their Right to theft 
 in fuch a Match, being confirmed to 'em 
 by the Ceremony of joining Hands, &c. 
 as the Law directs, 'tis all they think of, 
 when they come to be fo join'd. But 
 this furely is a great and dangerous Pro- 
 phanation of that Ordinance ; and the 
 Cafe is ftill much worfe, if they realljr 
 do confider the ftriftnefs of their Con- 
 tra<Eb, and yet intend within themfelves 
 never to be bound to perform it : For this 
 is abfolute Treachery, a moft ungene- 
 rous and villanous Falfhood, 'tis dealing 
 as the Sons of Jacob did with the'5/cfo- 
 mites, entring into a folemn Covenant, 
 and under the fhelter of Religion too to 
 ferve the' Purpofes only of an evil Mind. 
 On the other Hand, I hope there are 
 many, who enter in to thefe Engagements 
 with fmcere and hearty Refolutions to 
 ad accordingly, tho' afterwards they 
 
 make
 
 CHAR. IV. Needlefs Separation. 
 
 make or find- themfelves uneafy under 
 them, and have therefore a Mind to 
 part. But true Affe&ion is not variable 
 by every little Accident, nor totally to 
 be deftroy'd by a great One. If it be 
 pretended, that the Humours of the Huf- 
 band or Wife are intolerable, or the Ter- 
 Jon disagreeable, thefe Points fhould have 
 been well confidered before Marriage; 
 for all after-Exceptions of this Kind, are 
 guarded and protefted againft in thofe 
 Words of the Contrad [for letter for 
 uaorfe'} which fignifie fomething to be 
 fure, and what elfe can they fignifie? 
 The hazard of other Circum fiances be* 
 ing provided for in the Words next fol- 
 lowing [for richer for foorer, in ficknefs 
 and in health ]. If 'Danger cf Life be 
 pleaded, or the Sufferance of violent Inju- 
 ries and vllufes, yet is there no fuch Ver~ 
 tue as Patience, no fuch Duty as Submif- 
 fan to the Providence, and Truft in the 
 frote&on of God, required of us ? And 
 if they are, when muft they be expeded, 
 when can they be exercifed ; but in a 
 State of Suffering ? But if a Remedy is ta 
 be, fought for, all that can regularly be 
 doire, is firft to fee what the good Offices 
 of private Friends can do, and if they 
 fail, then to apply to the proper Court, 
 and fubmit the Cafe to the Determina- 
 tion
 
 96 Of Chajllty and CHAP. IV. 
 
 tion of tbofe whom the Law has ap- 
 pointed Judges therein. And ftill Sepa- 
 ration, whether Legal or Illegal, is fo 
 bad a Remedy, that like defperate Medi- 
 cines, it fhould not be fo much as thought 
 of, till all other Means have proved ut- 
 terly incapable of Effect, and that they 
 cannot poflibly live any longer together : 
 For to any good and difcreet Perfon, 
 fuch Separation muft be fo comfortlefs 
 a State, attended with fuch danger of 
 Ruin, both Temporal and Eternal, that 
 all the Hardfhips which it is applied to 
 cure, could fcarcely make the Sufferer 
 more uneafy or unhappy. But the Un- 
 concernednefs of many loofe, unthink- 
 ing People under it, as full of Mirth, 
 and Air, and Jollity, as if no fuch Mif- 
 fortune had happen'd to them, makes it 
 too evident, that it is fometimes a State 
 of Choice, more than of Neceffity. And 
 if this Practice goes on, perhaps in half 
 an Age more, it will be thought need- 
 lefs fo much as to pretend, or talk of 
 fuch a formal Thing as a Reafon for 
 Parting; and Marriage will become of 
 Courfe, no more than a Temporary 
 Concubinage, that may be broke off at 
 Pleafure with as much Freedom, as we 
 change our Servants. The Laws indeed 
 have hitherto fecured the Continuance 
 
 of
 
 CHAP. IV. Nccdlefs Separation. 97 
 
 of the Marriage, by maintaining (in fpight 
 of any fuch Separation) the Validity of 
 Jointures, Settlements, and other Civil 
 Rights of it, but the AfFe&ion, Cohabi- 
 tation, f?c. which I beg leave to call the 
 facred Rights of Marriage (as being the 
 Performance of what was folemnly vow- 
 ed before God and the Congregation, 
 when it Was contracted) are even now 
 by fome People, broke through with as 
 little Scruple, as if the Contract had been 
 really made but for a Time. And tho' I 
 will not charge our Laws with favouring 
 this, any otherwife than by too' general 
 and dangerous a Connivance ; yet I muft 
 fay there is a Cuftom which diredly en- 
 courages Separation, and therefore wants 
 a full and pofitive Law to reftrain it. I 
 mean the fcandalousProvifionufually made 
 before-hand, by Settlements or Marriage- 
 Articles, for the Wife's feparate Mainte- 
 nance, in cafe her Husband and fhe fhoulcl 
 not think fit to live together. All fuch 
 Provifions, call them by what Name you 
 will, whether Pin-Money or any thing 
 elfe, which ferve, and are defign'd to ferve 
 this Purpofe, with whatever plaufible Pre- 
 tence they may be varnifhed over, I rake 
 to be of moft pernicious Confequence, as 
 providing for a Cafe, that ought not to be 
 fuppofed amongftChriftians, and putting 
 Vol. 2. H
 
 98 Of Chaftity and 
 
 a Couple in mind of parting from each 
 other, even then, when they are going fo- 
 lemnly to contract for a ftrift Union, 
 AfFeftion, and Cohabitation during Life, 
 and laying profeffedly a Scheme for their 
 doing that with Convenience, which 
 ought not to be done at all, and which 
 with almoft the fame Breath they vow 
 before God and the Congregation, that 
 they will never do. Now what is all 
 this, but a monftrous Abfurdity in the 
 very Nature of the Thing, a moft noto- 
 rious fhuffling in the Accounts of com- 
 mon Hpnefty, and a moft impudent Pre- 
 varication with God himfelf ? What is 
 it, but to empower and teach the Wife 
 to difregard her Husband, and to loofen 
 that Dependance, which by the Divine 
 
 < en. 3. Law ihe fhould always have upon him ; 
 
 } '- for fuch a Maintenance is fecured to her, 
 that ilie may carry well or ill to him, 
 without danger to her Intereft, and leave 
 him when fhe pleafes. And as to the 
 real Influence of Mifchief fuch Provifi- 
 ons may have had, I am fatisfied, that 
 many Separations would never have been 
 thought of, if this Security given before- 
 hand, had not encouraged and prepared the 
 Way for them. But perhaps Pin-money, 
 and the like Provifions before-hand for 
 DilTertion with Convenience, being not 
 
 morally
 
 V. Needlefs Separation; 
 
 morally evil, nor falling directly with- 
 in the Letter of this Prohibition of Di- 
 vorce,^ may be thought not to deferve 
 fo much Notice, in a fhort Summary of 
 Chriftian Practice, as I have taken of 
 them ; but becaufe our Saviour certainly 
 defigned here, to condemn every Thing 
 that any ways promoted a Difunion af- 
 ter Marriage : I fhould not have been 
 faithful to my Subject, if I had been lefs 
 fevere upon a Cuftom, which fo much 
 encourages a Wife upon the lea ft di/like 
 to leave her Husband ; arid the ratlfer^ 
 becaufe the Practice grpws every -Day 
 more and rrfore fafhionable. 
 
 
 H * CHAP. 
 
 T
 
 loo 
 
 Of taking God's CHAP. V* 
 
 CHAP. V. 
 
 Of taking Gocfs Name in vain, 
 
 MATT, .35,34,35,36,37. 
 
 gairi, ye have heard, That it hath leen 
 faid "by them of old Time, Thou Jhalt not 
 forfwear thy felf, but /halt -perform unto 
 the Lord thine Oaths. 
 
 I fay unto you. Swear not at att ; 
 
 neither by Heaven^ for it is God*s 
 
 Throne : 
 Nor ly the Eartk, for it is his Foot/tool : 
 
 neither ly Jerufalem, for it is the Citf 
 
 of the great Kjng. 
 Neither jhalt thou fwear ly thy Head, 
 
 lecaufe thou canft not make one Hair 
 
 white or Hack. 
 "But let your Communication le, yea^ yea ; 
 
 nay^ nay ; for whatsoever is more than 
 y cometh of Evil. 
 
 THE
 
 CHAP. V. Name in vain. loi 
 
 HE Third Commandment, 
 Thuufialt not take the Name 
 of the Lord thy God in 
 vain, was underftood by 
 the Jewi/h Doctors, as no 
 more than a Prohibition of 
 "Perjury: And therefore as they taught, 
 the People took it, and looked no farther 
 for the Senfe of the Precept, than this 
 fhort Paraphrafe : Thoufljalt not-forfwear 
 thy felf, lut fialt perform unto the Lord 
 thine Oaths; which probably was their 
 allowed and common Glofs, eftablifhed 
 by Authority in their Schools, and citecj 
 as fuch by our bleffed Saviour, who 
 ('tis obfervable) does not here repeat 
 the very Words of the Commandment, 
 as he had done thofe of the Sixth ancj 
 Seventh before, but their Interpretati- 
 on only: Becaufe the Words of the Com- 
 mandment, as God had delivered them, 
 are fo general, that Terjury is no more 
 exprefTed in them than frofhane Swear- 
 ing ; and as both are alike included and in- 
 tended, the one is as eafily reducible as 
 the other, to the very Terms of the Law. 
 But it was their Glofs , that had injuri- 
 oufly reftrainM thofe general Words, and 
 therefore our Saviour cites that, in order 
 tQ corred and fupply the Defects of it. 
 H Nor
 
 102 Of taking God's CH AP . V. 
 
 Nor fhall I need, in difcourfing hereup- 
 on, to infift upon the Crime of -Swear- 
 ing falfly y which was then, and always 
 has been ( not only by the Force of this 
 Divine Precept, but by the Light of 
 Nature ) acknowledged to be a grievous 
 Sin ; as Murder and ^Adultery alfo were, 
 and for that Reafon I forbore to enlarge 
 upon them in the foregoing Paragraphs. 
 For our Saviour left every Precept of the 
 Decalogue, in the fame full Force and 
 Latitude, wherein it had ever been re- 
 ceived or interpreted by the 'Jews : But 
 where their Interpretation had too much 
 narrowed a Command, and ffraitned 
 ffie meaning of it, he enlarged it to its 
 due Perfection and Extent. His new 
 Explications therefore and Improvements, 
 are what I am properly toconfider: And 
 what thofe are with regard to this Third 
 Commandment, will be the clearer, if 
 we fuppofe him only thus to have ex- 
 prefTed himfelf. 
 
 " Ye all acknowledge your felves ob- 
 " liged in Confcience, by Authority of 
 " the Third Commandment, to fuoear 
 " nothing faljly, but to be very fure of the 
 " Truth, and very ptnftua] in. the Ter- 
 " furmance of whatever ye have fworn. 
 " If due Care be taken of this, ye con- 
 61 elude the Law is ftriftly enough ob- 
 
 5 lervect,
 
 
 ^ - TT -\T 
 
 CHAP.". Name in vain. 
 
 " fervcd, and fully fatlsfied. Bat, I 
 " who come to declare to you the Di* 
 " vine Will and Law more perfectly 
 " than ye have yet been able to difcern, 
 
 * or willing to apprehend it, require of 
 rt - you much more than this; that ye not 
 " only /wear not falfly, but ?iot at all ; 
 " that in your common Conversation, ye, 
 " upon no' Account, and in no manner 
 " or form of Speech, invoke the Sacred 
 " Name of God, tho' the Matter con- 
 " cerning which ye have occafion to 
 ;c fpeak be never fo true. Nor yet think, 
 ' that the Sin of Swearing may be eva- 
 
 Cl ded by indirect Oaths: For Swearing 
 
 *' by God's Creatures, is in effeQ: Swear- 
 
 4 ing by him who created them, and 
 
 u for whofe Glory they are, and were crea~ 
 
 * ted. For Inftance, Swearing by Hea- 
 ; ven+ is fwearing by him whofe Throne 
 " and Palace it is ; and as the Splendor 
 " of his Majefty fhines chiefly there, fo 
 " do's the Glory of his Trovidence in 
 <c this lower World ; the whole Earth is 
 " but one mighty Kingdom, under the 
 
 ' Infpedion and Government of God, 
 " and therefore he that fwears ly the 
 " Earth, fwears by that fovereign Pow- 
 <c er that form'd, fiipports, and governs' 
 :{ it. What has Jerufalem in it that is 
 " venerable, but the Ark and Temple, 
 H 4 " the
 
 IO4 Of taking God's CHAP. V, 
 
 " the Signals of God's fpecial Prefence? 
 ^ 'Tis this peculiar Relation to God, as 
 " the Capital City of his Refidence .in 
 " the Church, that {tamps a facred Cha- 
 " rafter upon it ; and therefore whofo- 
 " ever {wears ty Jerufalem, fwears by 
 < that great God, who has chofen to 
 " place his Name and Worfhip there. 
 " And the Cafe is ftill the fame, when 
 <* ye fwear by Creatures, which have 
 " not that peculiar San&ity and Relati- 
 " on to God ; as when ye fwear ly your 
 " own Heads: For the Object of an Oath 
 muft be fome powerful Being ; now 
 e your felves cannot change the co- 
 lour of one Hair upon your Heads, and 
 " therefore the Oath muftbe underllood 
 " to be by him that can, and that is no 
 " other than God. If then ye have oc- 
 " cafion in your familiar Converfe to af- 
 " firm, or promife, or deny any Thing, 
 " let a fimple Affirmation, Aflurance, 
 " or Negation, fuffice; 'tis enough to fay 
 " it is, or is not ; fhall be, or fhall not be 
 4t fo; for whatfoever is more than thefe, 
 is finful. 
 
 The general Terms in which our Sa- 
 viour has couched this Prohibition, Swear 
 not at^&ti) &c. have occafioned fome to 
 imagine, that he prohibits, and con- 
 demns therein, as unlawful, all man- 
 
 ner 
 
 " y 
 
 " l
 
 CHAP. V. Name in vain. 105 
 
 ner of Oaths, without Diftinftion ; not 
 only fuch as are rafh, needlefs and pro- 
 phane, but fuch alfo as are adminiftred 
 for the- Peace and Good of Human So- 
 cieties, the Security of Governments, and 
 the judicial Difcovery of Truth. But 
 that this is an inconfiderate and erro- 
 nious extending of the Precept beyond 
 the real Defign, is evident, becaufe an 
 Oath religioufly, and folemnly taken in 
 Truth, in 'Judgment, and in Righteouf- Jer. 4. z. 1 
 nefs, as the Prophet expreffes it upon 
 weighty Occafions, or for the Public 
 Good, is an <>Aff of Divine Warfitf, and ^ eut ' 6 ' 
 the Name of God is reverenced, notpro-Deut.ro.' 
 phaned thereby. The Author to the He- *? 
 brews alfo acknowledges, that an Oath I( ' ' 
 for Confirmation is an end of all Strife ; 
 and therefore furely Controverfies may 
 be determined by it, and cannot be de- 
 termined any other Way more properly, 
 or more effectually. The Apoftles an 
 Primitive Chriftians, never fcrupled to 
 take an Oath on fuch pccafions as de- 
 ferved it. Nay, our Saviour himfelf, Matt. 16, 
 who to be fure would not do any Thing 65 ' 64 ' 
 unlawful, anfwered upon Oath, when it 
 was required of him in the High-Priefts 
 Court of Judicature. All which being 
 confidered, I fhall need to enlarge no far* 
 ther againft the Opinion of fuch Inter- 
 preters ;
 
 j 6 Of taking God's CHAP. V. 
 
 prefers ; but proceed to fhew, what Ufe 
 of God's Name, or what fort of Swear- 
 ing it is which is indeed forbidden (over 
 and above the Cafe of Perjury) in this 
 Third Commandment. And here is for- 
 bidden, 
 
 I. eAll Swearing in common Converfa- 
 tion ; whether dire&ly, by God, or by 
 his Creatures; or indireftly, in any Terms 
 whatfoever, which imply an Oath, and 
 were only introduced to'tffualify the Harfh- 
 nefs of it. That the Prohibition here is 
 intended as a Reftraint upon our ordi- 
 nary Converfation, appears from thefe 
 Words, Let your COMMUNICATION 
 J)e yea, yea^ and nay, nay: And that this 
 Reftraint is not laid wit lion t good Rea- 
 fon, will be plain, if we confider the Na- 
 ture of an Oath, which is an Appeal for 
 our Sincerity and Truth to fome fuperior 
 Being, that thoroughly knows our Con- 
 fciences,. and will certainly punifh Falf- 
 hpod. Now this fupenor Being, how- 
 ever the Expreflion may difguife it, can 
 be no* other than God': And tho' fuch 
 Oaths may be taken, when required by 
 Authority, and 'then the Importance of 
 the Affair makes them Afts o juftice and 
 Duty, . as in Form and Subftance they are ' 
 Afts ofRtl'igion; yet furely they are too 
 
 folemn
 
 GHAP.V. Name in vain.." 107 
 
 folemn things to be proftituted to every ' 
 trifling and (light Occafion, and muck 
 more to a prophane and deteftable Cu- 
 ftom of filling up a Difcourfe with them 
 upon no Occafion at all. Let the Mattel? 
 we ipeak of be never fo true, let our in- 
 tention in promifing be never fo honeft 
 and ingenuous, it is not fit that with, fuck 
 aninfolent and fawcy Freedom, we fhould 
 fummon the Great God, whenever we 
 pleafe, to be a Witnefs of it. For as no 
 private Man can of his owa Authority 
 flay a Malefactor, w^hout finning againlfc 
 the Sixth Commandment, and being guifc 
 i of l\lurder ; fo neither can he, but by. 
 ie Command or Direction of the Magi- 
 :rate, appeal, to God as Witnefs of his 
 ruth, without offending againft this 
 Third Commandment, and taking the 
 Name of God in vain. Our Saviour there- 
 fore charges us to content our felves with 
 barely affirming or denfing in our Conver- 
 fation, or however with repeating fuch 
 Affirmation or Denial, by way of AfTu- 
 rance, that we really fpeak as we mean. 
 For whatfoever is more than this, faith he, . 
 cometh of Evil-, that is, (i.) From the 
 Evil one, the Devil, that great Promoter 
 of Wickednefs :. the Tongue that is exer- 
 cifed in Oaths and Curfes, being fet on 
 Fire of Hell ; and cuftomary Swearing 
 
 being
 
 io8 Of taking God's CHAP. V. 
 
 being fo void of Temptation either from 
 Tkafure or from 'Profit- (and I may add 
 from Honour too ; for no Man generally 
 meets with lefs Refpeft, or is hearken'd 
 to with lefs Regard than a common 
 Swearer) that it would be difficult to 
 account for the Practice of fo fruitlefs a 
 Vice, if it did not proceed from the Infti- 
 gation of a malicious Spirit, who tempts 
 Men chiefly to thofe Sins that are moft 
 affronting to God. Or, (2.) This Expref- 
 fion [cometh of Evil} may fignify that 
 the very Ufe of an Oath , and all Occa- 
 fions for it, proceeds from the evil Traffi- 
 ces of Falfhood and Treachery, To very 
 common amongft Men : Or rather, ($.) 
 That common Swearing proceeds from 
 fomething evil zndfivful within our felves, 
 an evil Want of Reverence to God, and 
 of a due Senfe of Religion, or Confide- 
 ration of what we fay ; an evil AfFe&a-. 
 tion of conforming to the wicked Cu- 
 ftoms of our Company ; or from a fecret 
 Diftruft of our own Credit, as when 
 Men are confcious they have ly'd them- 
 felves out of any reafonable Expectation 
 to be believed, without giving the ftrong- 
 eft^ Security for their Truth by fwearing 
 to it : For certainly continual Appeals of 
 this kind muft look as if the Swearer 
 knew his Charader and Veracity to be 
 
 fufpn
 
 CH AP . V\ Name in vain* I 09 
 
 fufpicious. t But in which way foever of 
 all thefe, the Words be taken, it is appa- 
 rently true, that Swearing in ordinary 
 Converfation cometh of evil ; and that 
 methmks fhould foe Reaforr enough a>I 
 gainft it. Let us only now take a fhprt 
 View of the feveral Kinds of Swearing 
 here prohibited..' As, 
 
 1, ^Swearing dire ft fy ly God, ly Cbriff, 
 ov\iy the Holy Ghotf, under any of their 
 Names or Titles, as, Jehovah, the Lord, 
 the ^Almighty, our Maker, Saviour, and 
 the like. For the Ground of the Com- 
 mandment being the Reverence that is 
 due to the Name of God, every Perfon 
 in the Sacred Trinity is equally intituled 
 to that Reverence, as God ; and every 
 Way of exprefling or defcribing him is 
 the; Name of God , whereby we make 
 him known, and therefore is to be reve- 
 renced. To this Head may be reduced 
 the fwearing by any thing which imme- 
 diately relates to the great Work of our 
 Redemption, as by the Life, *Death, "Bloody 
 w Wounds ofChriff, or by the Sacrament, 
 wherein thefe awful Myfteries are fo- 
 lemnly reprefented, and Chrift himfelf 
 is fpiritually prefent. 
 
 2. Swearing by any Creature. Now to 
 fwear by a Creature, is to fwear by any 
 
 by any Saint 9 by Heaven, by 
 
 Eartb 9
 
 1 1 o Of taking Gofs CH A*;-<Vl 
 
 or the like: And this, by ;pur Sa- 
 viour's exprefs Doftririey is fwearing by 
 God himfelf, in eflfed ; for all thefe -tore 
 ereated by. him, depend entirely ujjo'rt 
 him, and are nothing at all without hint. 
 They have no Power of their own to do 
 Juftice upon fuch as fwear faHly by them 
 whatever any of them can do is but as 
 Inftruments in the Hands of God, and 
 therefore God fnuft be fuppofed to be 
 meant, when they are fworn by : or elfe 
 In fwearing by them, we fet up them for 
 Gods, by attributing a Divine Power to 
 them/ which is rank Idolatry. And fo 
 it is when Men fwear by any of thofe 
 Names the Heathens gave tb what they 
 worfhipped. For, as I faid before, the 
 very Nature of an Oath implies* that 
 fuch an Appeal is madfc W ibme fuperior 
 and Alrrfighty Being, which thoroughly 
 Ifiowsour Confcience^ ahdjcan and wifl 
 reward our Falfliood. Bot^ 
 
 3. All fuch Expreffions alfo are forbid, 
 as, do csvertty, and with fome Difgnife, 
 (Abbreviation, or the like, imfly an Oatt> 9 
 however qualified arid foften'd, as, God 
 ~kmus, Faith, egad, and others, >#hich 
 the Wit, fhalllfay, or the Folly of MW*W 
 kwdy te contrived to evade a fcandalous 
 ami- barefaced Prophanenefs. All thefe, 
 aadtevery Ufage of this Kind, are but as fo 
 
 many
 
 Qj AP. V. Afowe z'tf vain. 
 
 many trifling Methods to deceive our 
 felves. Oaths they ftill are, .and will. 
 without Boubt be charged upon us ac- 
 cordingly at the Day of Judgment, being 
 for-hjd, not only in this Paragraph of our 
 Saviour's Sermon, but in other Places of 
 the holy Scripture,as in that of St. James's 
 Epiftle, oAbove all things, my 
 
 fwear not, neither ly Heaven, neither ly 
 'the Earth, neither ly ANY OTHER 
 OATH: lut let ywr yea, be yea, and your 
 nay 7 nay, left ye fall into CoudemtMtiox.. 
 And thus much for the Sin of Swearing, 
 Befide which we are forbid, 
 
 II. All ufmg of the Name of God, or 
 ChriB; or Jefw, Lord or Saviour, in our 
 ordinary Difcourfe, without a, due and 
 fuitable Reverence, and a juft Occafion. 
 For as.fuch a Reverence to the Name of 
 God is the very Reafon and Foundation 
 of our Saviour's Precept againft Swearing 
 here, the. fame Reafon equally afFe&ing 
 fuch a Joofe and careJefs Mention, of it, as 
 I. am now defcribing, this alfo muft be 
 fuppofed to be equally forbidden thereby. 
 'Tis undoubtedly taking the Name of 
 God in vain,, and therefore falls within 
 the very Letter of the ., Prohibition in the 
 Third Commandment. If it be ufed in 
 Ofls/fyg, there is , not , only Profbanenefs, 
 
 but
 
 in Of taking God's CHAP. V. 
 
 but a defferate Malice too, to encreafe 
 the Guilt ; and it is juftiy accounted hor- 
 rible to all religious Minds. But fuppofe 
 it be not uttered in a Curfe, the Pro- 
 phanenefs ftill is vifible, whether it be 
 by way of Exclamation, Admiration, or 
 Expletive; as, Good God! my God! 
 Jefu! Lord! and many the like Ex- 
 prefftons too frequently ufed ; as if thofe 
 venerable Names were fit only to fill up 
 a Period, and to give an Air of Boldnefs 
 and Impudence to our Converfation. Nor 
 is the Cafe at all mended, when thofe 
 Names are ufed in a way of rafli and 
 unconfidered Prayer ; as, God llefs us, 
 God le merciful, God fave you, Lord 
 have Mercy itfoft us, &c. which very 
 often occur in fome Mens common Dif- 
 courfe, when there is no due Serioufnefs 
 attends it, and probably no Thought at 
 all of what is then defired by fuch a 
 Prayer. And fometimes it comes in fo 
 unfeafonably and improperly, having no 
 Coherence at all with the reft oftheDif- 
 courfe, that it is downright Nonfenfe 1 , as 
 well as Impiety. Let thofe (if there be 
 any fuch) that ufe this, and yet have 
 that Regard to Religion which they pre- 
 tend, confider, that their being good Words 
 and good Wifies depends more upon their 
 Sincerity and Devotion in uttering them, 
 
 than-
 
 CHAP. V. Name in vain. 
 
 than upon the Mechanifm of Syllables 
 and a Sentence ; and that all the Good- 
 nefs that can be in the Expreflion it felf, 
 will never atone for the trifling Manner 
 of ufing it : but it will (till be taking of 
 God's Name in vain, while we treat it 
 with fo little Solemnity, and throw up 
 our Addreffes to him at fuch an imperti- 
 nent and thoughtlefs Rate. I will but 
 juft name a third thing naturally included 
 in the Prohibition, viss. 
 
 III. All heedlefs, unattentive^andirreve* 
 rent taking even of lawful Oaths impofed 
 by Authority. Thefe Oaths, and of thefe 
 efpecially fuch as are by way of Qualifi- 
 cation for an Office^ or Obligation to dif* 
 charge it well, are for the moft part look'd 
 upon as meer Formalities in Law, and fb 
 the Religion of them is loft ; and thofe 
 that take them are gazing about the 
 while, or thinking of other Matters, with 
 no more Devotion and Concern than if 
 they were hearing fome idle Story, of 
 repeating an ordinary Difcourfe. And 
 the Cafe is not much better, in this re- 
 gard, with Oaths of Evidence ; thofe thac 
 take them are apt to confider them no 
 farther than as folemn Promifes to fpeak 
 the Truth, not doing it with that awful 
 Solemnity that becomes an &4pfeal to the 
 
 Vok2. I (treat
 
 1 14 Of taking God's Name^ &c. 
 
 Great God, in what they. fay. $ t ut fuch 
 a Behaviour is plainly taking the N/tme of 
 God in vain, .becaufe. the,y mention him 
 and appeal to him .without^ any. Confide - 
 ration to whom they are fpjeaking, .anjl 
 perform what is in the very nature 6fV$t 
 a folemn A6t of Worfhip anc( Religion, 
 without that lerious Senfe of God, that 
 ought to fill .their Minds,, and without 
 that Reverence to his Name, which \s 
 the Foundation of the Third Command- 
 ment. 
 
 
 
 
 CHAP.
 
 11$ 
 
 CHAP. VI. 
 
 Of FORGIVING of INJURIES. 
 MATT. V. -3 8,39,40, 41,43; 
 
 Te have heard that it hath been faid, A 
 
 Eye for an Eye, and a Tooth for a Tooth. 
 But -I fay unto you, that ye refitf not Evil' 
 
 but whofoever /hall finite thee on thy 
 
 Right Cheek, turn to him the other alfo. 
 *And if any Man will fue thee at the Law, 
 
 and take, away thy Coat, let him have 
 
 thy Cloke a/Jo. 
 iAnd whofoever /hall compel thee to go a 
 
 Mile y go with him twain. 
 Give to him that asketh thee, and from 
 
 him that would borrow of thee, turn not 
 
 than away. 
 
 . 
 
 1 2 RET 4-
 
 Of Forgiving CHAP, VL 
 
 ETALtAf ION of Evil 
 
 being one of the Permif- 
 fions indulged the Jews in 
 their Politic Laws, becaufe 
 of the Hardnefs of their 
 Hearts, left if they were 
 not allowed this Liberty, under ftated 
 Rules, and by the Sentence of the Magi- 
 ftrate, they fhould in revenging them- 
 felves exceed all Bounds and Meafures ; 
 our Saviour takes occafion from hence to 
 lay down in this Paragraph the Duty of 
 the injured Tarty or Sufferer (as he had 
 before under Confideration of the Sixth 
 Commandment that of the Aggreffor} 
 forbidding here all manner of private Re- 
 venge, or returning Evil for Evil as 
 tho' he had fa id, 
 
 " The Judicial Law, it's true, allows 
 " of a Requital of Like for Like, ttyic 
 " he who deprives his Brother of a Merri- 
 " ber, forfeit one of his own ; as an Eye 
 " for an Eye, and a Tooth for a Tooth. 
 " But I charge you all, whoever will be 
 " my Difciples, that ye prefume not to 
 give your felves the ill-natured Satif- 
 " faftion of rendering Evil for Evil, ei- 
 " ther in a public or a private way : but 
 " that rather than revenge one Injury ye 
 " fuffer two. If any Man ilrike you, 
 
 ftrike
 
 CHAP. VI. of Injuries. 117 
 
 " ftrike him not again by way of Refent- 
 c< ment or Retaliation. And rather than 
 " take the Advantage, which even the 
 " Laws do give you for profecuting upon 
 " Wrongs of fmail Concern, or Impo- 
 *' fitions of no great confequence, fhew 
 " your Adverfary how little his Malice 
 a or his Violence moves you, by being 
 " forwarder to bear, than he is to inflid, 
 " and ready to do more to gratify him 
 " than he requires. If by contentious 
 " Suits he extort from you what is really 
 rt your own, and what ye can really bear 
 <c the Lofs of; let him take that, or more, 
 <c rather than conteft it farther with him: 
 " And if he will force you againft your 
 u own Convenience to go with him one 
 ** Mile, go with him another, rather 
 tf than paffionately difpute your Liberty 
 " in fo fmall a matter. Say not this 
 " Tamenefs is like to encourage him to 
 " farther and greater Injuries ; that is 
 " more than ye are fure of: Meeknefs 
 a and Complacency are the beft Means 
 u to foften an Enemy ; but tho' heflould 
 " be fo difingenuous, that ye have Rea- 
 u fon to fear the contrary, truft that to 
 the Providence of God, who is able to 
 <e preferve you, and will (without any 
 " Interpofition of yours) fufficiently a- 
 '* venge you. Nay, let the Injury be 
 I " what
 
 1 1 8 Of "Forgiving CH AP . VI. 
 
 " what it will, be it ever fo great and 
 unfupportable, never apply your felves 
 " to Magnates and Laws to gratify a 
 " revengeful Humour ; never profecute 
 " meerly for the fake of fmtfhmg ; but 
 a either for the public Good (feparate 
 " from all Ends of private Pa {Ron) or to 
 <c obtain a neceffary Reparation for the 
 " TJamages ye have really received. Nor 
 " is this all, that ye abftain from return- 
 " ing Evil for Evil ; ye muft even relieve 
 " the Necejfities of fuch an injurious Per- 
 " fon. If by his Circiamftances he be 
 
 , <c brought to beg of you, give him free- 
 
 <c ly and cheerfully; if he defire to bor- 
 5' row, refufe not to lend him ; laying 
 " afide all Grudges at the Evil he has 
 " done you: for my. Religion obliges 
 <? you to be charitable both to Friends 
 " and Enemies. 
 
 I fuppofe in explaining of this Para- 
 graph further there will be no need to 
 prove here the Lawfulnefs ofWars^ where- 
 in the public Honour and Intereft is con- 
 cerned : Nor that the Prohibition does 
 not extend to Magiftrates puniihing ill 
 Men according to the Laws of their 
 Country: for they are deputed by the 
 Authority of God, to whom Vengeance 
 
 Rom. 13. belongs, to execute Wrath ufon him that 
 does evil, and they are not to lear the 
 
 Sword
 
 CHAPV VI. of Injuries. 1 1 9 
 
 Stsjord'rn vain. But that which Teems' in 
 general ttr be the View dPthfs whole Pa- 
 ragraph, is to reftrain all perfonal Re- 
 fentme'nts and Revenges, and to inculr- 
 cate, that we fhould not do aa hard, a 
 mifchievous, or a vexatious thing to a- 
 ny one, .becaufe he hath done the like to 
 us, where many times our own Good is 
 not fo much confidered as the others 
 Hurt ; for the Word W>W/ fignifies ra- 
 ther to oppofe Evil to Evil, than to ward 
 off an Injury. But there being four di- 
 ftinft Precepts or Directions included 
 here, we will confider them feverally. 
 
 I. The firft is, what a Chriftian muft 
 do who is injured in his Terfon, by "Blows, 
 or Words of Contempt, exprefFed by ftri- 
 teng on the one Cheek. Now the Laws of 
 every Country taking cognizance of all 
 Injuries betwixt Man and Man, that car- 
 ry a real Damage along with them, and 
 having provided fuch a Satisfaction pro- 
 portionable, as (hall reftrain the Offen- 
 der's Infolence, vindicate the Perfon 
 wrong'd, and make up the Damage he 
 has fuffered ; we are firft to confider 
 whether the Grievance we have to com- 
 plain of, be fuch as the cool and unpreju- 
 diced Juftice of thofe Laws have thought 
 great enough to deferve a legal Remedy. 
 14 If
 
 no Of Forgiving CHAP. VL 
 
 If it be fuch, our Saviour does not here 
 forbid us to apply to the Magiftrate in 
 Defence and Maintenance of our Right; 
 for he himfelf, when he was injurioufly 
 John 18. ftrjcjfen by the High Prieft's Servant, 
 prptefted in open Court againft fuchU- 
 fage. But if it be fo fmall an Injury, 
 that the Laws have taken no notice of it, 
 Our Holy Matter requires that we fhould 
 rather fut it uf, than offer to revenge it. 
 And tho' the Words are not to be taken 
 in fo ftrift and literal a Senfe, as if we 
 were bound induftrioufly to give an info- 
 lent Offender Opportunities for a fecond 
 Injury, and to folicit new Abufes from 
 him ; yet thus far we muft extend the 
 Precept, that no real or pretended Fear 
 or 'Probability of his taking advantage, 
 from our Patience under one Abufe to 
 add another, Ihould in any wife prompt 
 us to Revenge and Retaliation. We muft 
 refer our felves to God, and bear with 
 every thing that happens, rather than 
 break through fo plain, direct, and pofi- 
 tive a Command as we have here, not ta 
 return Evil for Evil. This will doubtlefs 
 be thought an hard Saying by thofe who 
 through a long indulged and humoured 
 Tendernefs for themfelves, have wrought 
 the Conftitution of their Minds to fuch 
 ? Temper, they can bear nothing. But 
 
 who
 
 CHAP. VI. of Injuries; 
 
 who can help it ? Religion, as it pro- 
 ceeds from God, muft be an authoritative 
 Rule : our Paffions therefore are entirely 
 to be governed by it, and not that Rule 
 bent to a Compliance with our Paffions. 
 'Tis impoflible to avoid refle&ing here 
 upon that moft unchriftian, barbarous, 
 and fenfelefs Pra&ice of 'Duelling, where- 
 by two Lives, or more, are flaked by 
 way of Satisfaction for Affronts, which 
 not only a Difciple of Chrift is bound to 
 forgive ; but even a prudent Heathen 
 would think it below him to regard. 
 The great Pretence is Honour, but the 
 Notion of Honour wretchedly miftaken 
 and abufed. True Honour has by all 
 wife Men been thought to confift in fuch 
 a Greatnefs of Mind, as carries a Man a- 
 bove the Refentment of Contempts and 
 Injuries. And certainly it requires a 
 greater Share of Courage to fafs ly an 
 Affront, than to revenge it, becaufe the 
 Difficulty is greater. Now the proper 
 Object of Courage is Difficulty, as the 
 proper Spring and Principle it iflues from 
 is Honour : and therefore the Conqueft 
 of a Man's Paffions being harder, beyond 
 Com parifon, than the Indulgence of them, 
 Courage is moft fhewn in fuch a Con- 
 oueft, and that muft be the trueft Honour, 
 tlm infpires with fuch a Courage ; nor 
 
 caij
 
 Of Frighting CHAP. VI. 
 
 fty thing be more oppofite to both, 
 than is that peevifh Weaknefs, that is 
 ruffled and difcompofed at every Affront, 
 and enflaves Men continually to their; 
 own Pride and other Mens Ill-nature. 
 But befide this grand Miftake of the Dii- 
 ejlift in his Notion of Honour and Cou- 
 rage, the Practice of fuch Men is as de- 
 fective in common Juftice and Equity :' for 
 what Proportion is there betwixt the tri- 
 fling Injury that provokes them (too in-- 
 fignificant it feems for human Laws to 
 take the Cognizance of ) and the Life of a 
 Man, in the Deftruftion, or 1 at leaft in 
 the Hazard of which they place their Sa- 
 tisfaftfon. Laftly, they confider not to 
 how little furfofe this wild Scheme of Sa- 
 tisfaction really ferves. Their End muft 
 be either Revenge, Reparation of the 'Da- 
 mage rsveived, or 'Defence of their Refuta- 
 tion. If the firtf, 'tis the Revenge of a 
 Mad-man, that will fire his Enemy's 
 Houfe the' very n6xt to him, -which in all 
 Probability 'Will communicate the Flames 
 to hisi oWrty ad burn that too, or at leaft 
 apparently endanger it. If Reparation of 
 tfe 'Damage be- aim'd at, or Defence of 
 Reputation', fuppofe he kill his Enemy, 
 what does ! he get by it? or how does 
 tfiat retrieve 'his Credit ? Will that wafh 
 Afperfibn, take 'off the Blow, or 
 
 prove
 
 CHAP..- VL ' of Injuries. . 133 
 
 provevthe Lie t<5 have been falfely givea ? 
 Not at all His fuffering by the Affront 
 or Injury, is ftill juft as great, as the Of* 
 fender's Infolence tefo ic. Wbat I have 
 hitfyerto faid, are Arguments from Rea- 
 fon only, againft'fuch aPradice : And I 
 might add, it were enough to reftrain a 
 good and wife Man, from k, that there- 
 by- he acts contrary to the Laws- of tk& 
 Land, in defiance of the Government un^ 
 der which he lives, and is protected; from 
 whateveir can reasonably be lOOkMiUpon 
 as, an Injury that defer ves to have any 
 Notice taken of it. But were this not 
 fo, and that no Arguments could be 
 drawn from Reafon or Human Laws a- 
 gainft Duelling ; if it was really difho- 
 nounable not to fight ; if declining it 
 would, as is fometimes objected, e^p'ofe 
 a Mam to farther Abufes ; if Duels were 
 not fought upon the account of fuch 
 trifling Injuries, as generally they are ; 
 if engaging in them would repair a Lofs, 
 or wipe off a Difgracc, or be indeed a 
 fuitable Revenge to a revengeful Tem- 
 per ; yet furely there is fomething that 
 with a Ghriftian ihould outballance all, 
 that Duelling is dire&ly contrary to his 
 Holy ProfefTion, which requires Patience 
 under Difgrace and Reproaches. A nd no 
 deferves the Charafter of a Dif- 
 
 ciple
 
 Of Forgiving CHAP. VI. 
 
 ciple of the fuffering and forgiving 
 who a&s fo contrary to the whole Tenor 
 of his Religion, and facrilegioufly ufurps 
 the Right of God, who has referved the 
 Power of Vengeance to himfelf, having 
 laid, Vengeance is mine, I will re fay. 
 
 II. The fecond Precept, or Direction, 
 concerning our Behaviour under Wrongs, 
 is when we are injured in our 'Profertiesj 
 when our Goods or Eftates are taken 
 from us either privately, or under colour 
 of Law, expreffed here by the taking a- 
 way of the Coat. In this Cafe there is a 
 greater Liberty of infixing upon Redrefs 
 and Reparation, than in the former: the 
 Courts of Juftice are open, and the Au- 
 thority of the Laws may be appeaPd to, 
 and the Injurious be forc'd to Reftitution. 
 The Precept here is not againft all going 
 to Law : for Courts to determine Right 
 of Property and Poffeffion, as they are 
 neceffary, confidering the Violence and 
 rapacious Temper of fome Men, and con- 
 tribute very much to the good Order of 
 the World," are doubtlefs agreeable in the 
 Nature, Defign, and Ufe of them, to the 
 God of Order and Juftice. And being fo, 
 perhaps it may be thought there is no 
 great Danger in exceeding in the Ufe we 
 make of them ; for finc^e we owe a Juftice 
 
 to
 
 CH AP . VL of Injuries. 1 2 tf 
 
 to our felves and our Families, as well as 
 to others ; and fince going to Law is a 
 lawful Method of doing our felves Right ; 
 How (may fome fay) can any Man be 
 to blame in taking all Advantages the v 
 Law will give him ? But permit me the 
 Liberty of anfwering in the Words of an 
 Apoftle, equally true of this as of what 
 himfelf applies it to, The Law is good, if t Tim. i. 
 a Man ufe it lawfully. Chriftianity has 8 - 
 directed certain Bounds and Rules of Mo- 
 deration, which ought to be carefully ob- 
 ferved in this Matter, or elfe our going 
 to Law may be as great a Sin, as that 
 Man's Injuftice that gives occafion for it. 
 (i.) Firft then ; let the Injury we have 
 fuffered, or the Right we fue for, be fuch 
 as is really of great moment to us, and that 
 not in our own Judgment only (for Pride 
 or Covetoufnefs may impofe upon us 
 when we make the Eftimate our felves) 
 but in the Judgment of fome wife, good, 
 and peaceable Neighbour, to whom we 
 fhould difcover freely our Defign of go- 
 ing to Law, before we take one a&ual 
 Step in it, together with the Reafons 
 which we think make it necefTary and fit 
 for us fo to do ; and be ruled by his Opi- 
 nion, whether it may be worth our while 
 to proceed or not. For 'tis a Shame to 
 Chriftianity, and even to the common 
 
 Bonds
 
 ti6 6/ 'Forgiv'wg CHAP. VI. 
 
 Bonds of Good Nature &nd Good Neigh- 
 bourhood,' that every trifling 'Damage, e- 
 very fltifiil TrefpafsphQvery wcovftderwbte 
 ^Demand, fhould prefently -create a Suit 
 at;Law. Let us remeiiiber t-hat a Chri- 
 ftian is obliged to be of a merciful and 
 forgiving Temper, to ftudy his own Peace, 
 and<theFeace of thole about him, which 
 he can never be fa id, to do, while. : he is 
 ated by fuch a litigious Spirit. I fup- 
 pofe the Precept of our Saviour here to be 
 levelled efpecially at this very thing, the 
 going to Law ufw trifling Occaflons, wjjere 
 the Injury or Lofs is fuch as we , can .well 
 bear, and is of little Confequence to our 
 Fortunes-or our Families. However this 
 certainly is the leaft that can be meant 
 by it ; and therefore if his Authority have 
 not Influence to overrule us in fo firtell a 
 Matter, 'tis in vain to pretend to call our 
 felves the DifciphsofChrifr. 
 
 (2.) .When we go to Law, even,Uport 
 the moA allowable Occafions, it nmft be 
 without any Malice of Tfeftre of Rgvenge in 
 the Heart. How grievous fo.eyer the 
 Wrong that has been done us.fc, what- 
 ever we have fuflFer'd or are lil^.to fuffer 
 by (it, be the Juftice of our Demad&^-nd 
 the'Injuftice of our Adverfary's Refufal 
 ever fo great and apparent, let none of 
 theie things enflame us to a Thirft of 
 
 return-
 
 VI, of Injurifififi 
 
 returning Evil for Evil, fo as to 
 that in any meafure the Principle ; we go 
 ( upoa,jja,tine: Suit ( remembring, that a 
 Chr^ftian is. not toufe the L>aw purely, to 
 punifli or tq hurt his Adverfa^y^ibut to 
 ;&; feimfelf and his Family Juftice. 
 
 (3.) We -muff take care during tfy? 
 whole Time the Conteft is .depending., 
 and as weli;before it, is commenced as af- 
 ter it is deter mined, -^ih^t^UY] Behaviour 
 toward r him le with great. Meetytpfs &$ 
 fivility, by no means ! giving ourielves.ja. 
 .Loofe of railing at him and fpea-krng $ 
 of him, afFrpnting ; or infulting -jiim tfip 
 while, as many do, who weakly imagine 
 that a Law^fiut is Juftification enough for 
 all the ugly things they can fay, of an 
 Adyerfary, or the Rudeneffes they can 
 Jhew to him. . Npr is this alt ; j we^ Jamft 
 be ready to believe the beft of him, an^ 
 willing, whenever -he can be brought tp 
 it, to make up the Difference-by the .Ar- 
 bitration of Friends, or any other eafy 
 "Way, that may prevent the many Temp- 
 tations to Evil, and the Inconveniencies 
 on both Sides, which may be expected in. 
 continuing the.^uit; choofing, rather by 
 fuch an Arbitration to recede a little fron^ 
 our Right, than obftinately to difpute it 
 Inch by Inch with him, to the.diftur- 
 bance of Peace and Charity, But if fuck 
 
 an
 
 ra8 Of Forgoing 
 
 an Agreement be reje&ed on his Side, and 
 the Law takes its courfe, then, 
 
 (4.) When the Matter is brought to 
 an IfTue, and the Trial is over, we muft 
 be able to fit down cool and contented, 
 whatever the 'Determination le. Sub- 
 mitting to the Lofs of our Caufe, if it be 
 given againft us, without vexatioufly car- 
 rying the Suit from Court to Court, in 
 hopes at length to ruin an Adversary 
 with the Expence, or weary him out 
 with the trouble of Attendance. I do 
 not fay, that where there is evident In- 
 juftice done, Corruption of WitnefTes, or 
 bribing of Juries (not fufpe&ed only, but 
 capable of fufficient Proof) and this fuch 
 as unqueftionably turn'd the VerdicT: a- 
 gainft, which otherwife would have been 
 for us. I do not fay in thefe Cafes we 
 are always bound to acquiefce (tho' if 
 our Lofs or Damage be tolerable, it may- 
 be our wifeft Way) but that we may 
 lawfully try our Right a fecond time, or 
 (if it be of very great moment to us, and 
 we have ftrong Preemption of Juftice on 
 our fide) a third time, &c. But we muft 
 not do any thing like this for Contention- 
 fake, and to be troublefome, from a proud 
 Refentment of being caft, an obftinate 
 Humour of Revenge, or a greedy Appe- 
 tite of what we fue for. 
 
 Thefe
 
 CHAP, VI. tf Injuries-, 
 
 Thefe Rules are all neceflary to be 6b- 
 ferved by every Chriftian who endeavours 
 - to right himfelf by Law, and perhaps the 
 acquiring fuch a Temper as is requifite, 
 may Be a more difficult Task, and give 
 a Man more Uneafinefs than the Injury, 
 and he might with lefs Trouble arid lefs 
 Danger fit down with the rlrft Lofs. 
 Thefe Confederations, if 'duly weighed, 
 would, it is to be llopM, cure many Chri- 
 ftians of that Litigioufnefs, to which they 
 are too much addicted, and which is cer- 
 tainly a very great Crime in them. Chri- 
 ftians cannot well err on the o"t her hand, 
 in fuffering themfelves to be ill treated'; 
 but they may be too fevere in their Exacti- 
 ons of Juftice, in always infifting on the 
 Letter of the Law. 
 
 III. The Third Precept or Direction 
 concerning our Behaviour under Wrongs^ 
 is with refpecl: to the Injuries received 
 from Stiferiors, when a Man altejes tb$ 
 ^Advantage he has over us by Strength or 
 "Po-totfr, to force us to do what he has iib 
 Right to require of us ; exprefled here by 
 compelling us to go with him a Mile.. In 
 this cafe our Saviour -commands us' hot 
 to be furly and inflexible, tenacious ofeC 
 very little Privilege or Exemption, which 
 the. Laws' have given us from fuch De- 
 
 Vol.' 2. K mahds -;
 
 OfForghkg .i CHAP*. VI. 
 
 ..niands; but (if tilery fee no mocal Evil 
 
 in the thing) to do what is required, or 
 twice as much, for the fake of Peace, ja- 
 ther than tiirnultuoufly and clamoroufly 
 to conteft it. If to this it be objected, 
 what then do the Protection of Laws, the 
 Notion of Liberty, or the Favour of fpe- 
 cial Privileges, fignify, if we muft give 
 them up to the OppreiTion of evjery info- 
 lent Invader ? I anfwer, In this, as un- 
 der the former Head of going to Law, 
 we are not forbid to maintain our felves 
 in fuch legal Advantages, as by the Judg- 
 ment of wife and good Men, are of great 
 Confequence either to our felves or to the 
 Public. Our Saviour never intended here- 
 by to fet a fide the Force of Laws ; but 
 "what I prefume he would have us to do 
 by this Precept, is, that to Impofitions of 
 .little moment, which are perfbnal only, 
 affecting our own private Liberty, and 
 even thefe fuch tolerable Injuries, that 
 they are rather a meer Breach of Privi- 
 lege than any real or confiderable.Damage 
 to us, we fhould patiently and calmly fub- 
 mit ;.the Breach of Charity and Peace 
 being like to end in much worfe Confe- 
 quences tha.n the Breach of fuch a Pri- 
 vilege. 
 
 IV. The
 
 CHAP. VI. vf Injuries. 1 g 1 
 
 IV. The fourth Precept obliges us not 
 only to that paflive.Difpofition which has 
 beendefcribed, excluding Refentment and 
 Revenge, or requiring Patience and Sub- 
 miffibn under the Injuftice of an Enemy, 
 but that we fhould fo perfectly fet afide 
 the Confideration of the Injuries he has 
 done ufc,^as to fhew the fame aftive Ge- 
 herofity in doing good to him, as to thafe 
 who never gave us Provocation. We 
 rnuft do good to all Men, whether Friends 
 or Enemies, or indifferent Perfons ; and 
 this is here exprefTed by the two Inftandes 
 of Giving and Lending. If -he that has 
 injured us fall into Poverty, and either 
 need the Relief of Alms, or upon occa- 
 fion, when it may be ferviceable to him, 
 be fo far humbled, as to defire to borrow 
 Money of us ; we muft give as freely to 
 him what we can afford to give, and 
 lend as freely to him what he would bor- 
 row, if we can fpare it, as we would to 
 any other indifferent Perfon ; not daring 
 to refufe, upon any Pique or Refentment 
 againft him for what has formerly pafs'd 
 between us. That this is the true Mean- 
 ing of the precept, as it ftands in this 
 Part of our Saviour's Sermon, I have no 
 manner of doubt, nor can I better illu- 
 ftrate it than by thefe Verfes from the 
 K 2 Epiftle
 
 1 31 Of Forgiving^ &c. . CHAP. VI. 
 
 Epiftle to the Romans, which inculcate 
 the very fame thing. 'Dearly 'Beloved, 
 Horn. 12. avenge not your fehes, but rather give 
 i. face unto Wrath, for it is written, Ven- 
 geance is mine, 1 will ye fay, faith the 
 Lord. Therefore if thine Enemy hunger, 
 feed him ; if he thirtf, give him TDrink : 
 for in fo doing thou fialt heaf Coals of Fire 
 on his Head. *Be not overcome of Evil, lut 
 overcome Evil with Good. As for the Ob- 
 j'eftion from the Nature of Friendfoif, and 
 -whatDiftindion theGofpel allows us to 
 make in favour of that, ft will fall in to 
 be confidered in the next Paragraph ; as 
 what concerns in 'general the Duty of 
 e/llmfgiving will in that which follows it. 
 
 CHAR
 
 CHAP. VII. 
 
 '33 
 
 CHAR VII. 
 
 Of the Loving of Enemies. 
 MATT. V. 43,44, 45, 46,47,48. 
 
 Tz have heard, that it hath been [aid, 
 Thou {halt love thy Neighbour, and hate 
 thine Enemy. 
 
 'But I fay unto you, Love your Enemies, 
 blefs them that cur fe you, do good to them 
 that hate you, and fray for them which 
 deffitefully ufe you, and ferfccute you. 
 
 That ye may be the Children of your Father 
 which is in Heaven, for he maketh his 
 Sun to rife on the evil and on the good, 
 andjendeth Rain on the juft, and'On the 
 unjuft. 
 
 For if ye kve them which love you, what 
 reward have ye ? 'Do not even the 'Pub- 
 licans the lame. 
 
 .And ifyefaluteyour "Brethren only, what 
 do you more than others ? 'Do. not even, 
 ths Publicans fo 
 
 K 3 "Be
 
 Of the Loving CHAP. VII. 
 
 Tie ye therefore ferfeff, even as your Fa- 
 ther which is in Heaven is ferfeft. 
 
 :HE foregoing Paragraph, it 
 may be thought,, has dra wo 
 out the Duty of forgiving 
 of Injuries to a; mighty 
 Length : It obliges us to 
 abftain from all Retaliati- 
 ons of Evil in private ; it forbids all vio- 
 lent and angry Profecutions in Courts of 
 Law, and Juftice; it charges us to' run 
 the hazard of Suffering many Injuries one 
 after another, rather than fence our felves 
 againft them, by a Spirit of Revenge ; 
 nay, it enjoins us fo far to. forget the E- 
 vil that has been done us, as to relieve 
 the injurious Perfon, if he fhould after- 
 wards fall into Diftrefs, One would be 
 apt to think, that whofoever can do all 
 this, acquits himfelf fufficiently as a ge- 
 nerous Chriftian : And yet there is fome- 
 thing more and higher expected from 
 us, which the prefent Paragraph re- 
 quires. 'Tis not enough, it feems, that 
 -we forget what is aft, and be ready to 
 do good to an Adversary hereafter, as it 
 may lie in our Way : But even now, 
 while the Injury is a doing, while his 
 Malice has us actually in chafe, while 
 our good Name lies bleeding frefh by his 
 
 vile
 
 CkAp;VII. ^Enemies. 135 
 
 vile and venomous Reflections, arid we 
 are TnfFeriiig every Day by all the Mif- 
 chiefs he can do to our other Interefts; 
 nay, and if his Power and Cruelty ex- 
 tend l {& far, even while our Bodies are 
 tormented, or our Lives expiring by 
 them; we muft love and Ikfs \\irn, fray 
 for him, arrd do him Good; and this is the 
 true Standard of a Chriftians Perfection 
 in Charity. Our Saviour takes occafion 
 the rather to urge this, becaufe of a po- 
 pular and prevailing Error amongft the 
 Jews, who having read that their Ance- 
 ftors were commifiioned by God, as Mi- 
 nifters of his Juftice, utterly to deftroy 
 the feven Nations, that poffefTed the 
 Land of Canaan before them ; to blot out De "t. 7- 
 the Remembrance of Amalek under Hea-) 2 e ' ut ^* 
 ven, and were difcharged from feekingip. 
 the Peace and Profperity of the oAmmo- Deutt *? 
 nites, and the Moabites confidered not*' 
 that thefe were fpecial Cafes, fixed by 
 the Divine Command, and grounded up- 
 on Reafons both of State and Religion ; 
 but drew an Inference very falfly from 
 them to their own private and perfbnal 
 Quarrels, and advanced it into a Maxim, 
 that tho' in general, they were to hve 
 their Neighbours, yet they not only might > . 
 but ought to hate their Enemies, efpecial- 
 ly fucn as were Enemies to their Law 
 K 4 and
 
 3 6 Of the Loving. GffAP. VIL 
 
 and Worfhip. This their Do&ors taught; 
 with -much AfTurance, and the People 
 received it with a malicious Readinefs, 
 as being naturally violent and revenge- 
 ftll. But our Saviour here corrects their 
 Miftake ; and requires hjs Followers, on 
 the contrary, to behave themfelves with 
 trje great;euV Meeknefs and Beneficence 
 to all that injure them, to pray for their 
 Enemies Converfion, and to do them 
 Good, even tho' they are defpitefully 
 a^ufed, and perfecuted by them at that 
 Inftant, whether for Religion, or for a- 
 ny private or perfonal Caufe. 
 
 .'" Ye know (fays he) that by the 
 4< Law, ye ate commanded to love your 
 *' Neighbours, a Wordj which in its due 
 " Extent and Latitude .comprifes aU Man- 
 " kiud, and all Mankind in general is 
 " really intended in .it. But your Do- 
 " clors have diftinguifhed away the Force 
 " of the Precept, and narrowed the Sig- 
 " pification of.the Word, to- a Feliow- 
 " fbip in the. lame Religion, Civil Poli- 
 " ty, or private Friendfhips, and in this 
 ' Sv'nfe! teaching, you to kve your Neigh- 
 ' lours, have faJily form'd an Antitlie- 
 <c fis, that you may. hate jour Enemy. 
 :i On the contrary, I, tell you, that even 
 ;: the. worft Enemy yeha ve.is your Neigh- 
 ^, bour.,- ,aud y^hatever his Religion, 'his 
 
 " Coun-
 
 QHAP. VII. &f Enemies. 
 
 ^ Country, or his Ufage of you be, ye 
 
 " are bound to love him, even at the 
 
 " Time that he is moft injurious and 
 
 " abufive. Does he curfe, or rail at 
 
 " you, and fpeak Evil of you ? Do ye 
 
 ' in return wifh well to him, and fay 
 
 " all that ye can juftly fay in Commen- 
 
 *' dation of him. Does he purfue you 
 
 *' with implacable Hatred, is he daily 
 
 " doing you all the Mifchief in his Pow- 
 
 " er, or does he perfecute you for the 
 
 " Teftimony of a good Confcience, with 
 
 " all the Fury and Cruelty that Hell 
 
 " can infpire? Do all the perfonal good 
 
 " Offices ye can to him upon all Occa- 
 
 " fions ; contrive to benefit him, as he 
 
 " does to injure you; pray earneftly and 
 
 u every Day to God for his good Eftate in 
 
 '* this World, and fuch a thorough Con- 
 
 " verfion as may bring him happily to 
 
 " the next. By this ye will manifeft 
 
 i4 your felves to, be the Sons of God, 
 
 4 ' whofe Providence is equally exerci- 
 
 a fed over all his Creatures, not diffe- 
 
 44 rencing in this prefent State of Things, 
 
 " the Righteous from the Wicked, but 
 
 " making his Sun to fhine on theEviland 
 
 * on the Good, and fending Rain on the 
 
 " Juft and on the Unjuft. For if your 
 
 " Love reaches only to your Friends, to 
 
 " thofe who are, or may be beneficial 
 
 w to
 
 138 Of it* Loving CHAP. VH. 
 
 " to you, what Reward can ye expeft 
 for this? Nature and Self-Intereft 
 prompt you to it, and even the Tttb- 
 " licans ye fo much defjwfe, can pra&ife 
 " it. And if ye be only refpeftful to 
 " thofe of your own Family or -Neigh- 
 c< bourhodd, common Civility and good 
 w Manners oblige to this, and if is no 
 " more than the worft of Men attain. 
 " But I would have you Chriftians, who 
 " are the Sons of God by Adoption, to 
 " imitate your Heavenly Father in a 
 " more extended Chanty and univerfal 
 " Benevolence. 
 
 1 Our blefled Saviour here not only gives 
 his Difciples the true Meaning of that 
 Precept, Thou fiati love thy Neighlmw 
 as thy felfc extending Neighbourhood to 
 all the World, and Love to the moft ex- 
 alted Degrees of Kindnefs ; but what 
 -we may obferve to be ufual with him, 
 when the Duty goes much againft the 
 grain of human Nature, and the com- 
 mon Practice of Mankind (as in this of 
 loving our Enemies, and in that of 
 not laying up Treafures upon Earth ) 
 he condefcends to give Reafons for our 
 Obedience, from the Ufefulnefs and Ex- 
 cellence of vhat is commanded. 'Let us 
 therefore confider, 
 
 I. The
 
 CHAP. VII. of Enemies. 1 39 
 
 - I. The. Duty it felf of lovmg our 
 
 Enemies. 
 II. The Motives and Arguments by 
 
 which our Lord has condefcended, 
 .to urge andi encourage us thereto. 
 
 I. The Duty it felf of Loving our 
 Enemies. The meaning of the Word 
 Love, in this Place, is beft explain'd by 
 our Saviour himfelf, in thofe Three In- 
 ftancespf-lFnendiliipand Affection, "Blef- 
 fing, doing good, and ^fraying fur them, as 
 the contrary Inftances of curfing, hating, 
 and deffitefuUy u/ing and ferfe 'curing, ex- 
 plain what is here" to be underftood by 
 an Enemy. 
 
 (i.) Hry?then, We are obliged to blefs 
 them, the Word ufed here is ^AO^?*, 
 which implies both the fyeaking them ci- 
 villy to their faces, and freaking well of 
 them lehind their "Backs. Tho 7 they re- 
 proach, revile and flander us, treat us 
 when prefent with the moft contemptu- 
 ous and infulting, the moft fcurrilous and 
 bitter Language ; and when we are ab- 
 fent, make it their Bufinefs daily to lef- 
 fen and defame us, and to fay all the ill 
 Things of us, they can either hear, ima- 
 gine, or invent : Our Conduct is to be 
 
 direftly
 
 1 40 Of the Loving CHAP. VII. 
 
 dire&Iy the Reverfe of this ; we muft an- 
 fwer them in the moft civil and courte- 
 ous, the moft obliging and good natured 
 Terms ; and when-ever we have occafi- 
 on to fpeak of them in Company, we 
 mufl: labour to conceal their Faults, 
 where Charity and Juftice do not re- 
 quire us to difcover them, we muft put 
 the beft Conftru&ion upon their Acti- 
 ons, and the faireft Glofs upon their Cha- 
 racters that they will reafonabiy bear ; 
 and we muft on all Occafions be ready 
 to publiCh whatever in them is vertupus 
 and commendable. 
 
 (2.) The Second Inftance, 'Doing good, 
 is of a mighty Latitude. It extends as 
 far, and (hows it felf in as many Forms, 
 as the NecefJities of our indigent Life, 
 andithe Troubles of our uncertain State, 
 as far as all that our Enemies can poffi- 
 bly furfer, all that they can ftand in need 
 of, all that we can do to help and to re- 
 lieve them, and all the Benefits they are 
 capable of receiving, either with regard 
 to Soul, Body, or Eftate. Tho* they are 
 daily contriving new Injuries, or repeat- 
 ing old Ones, and doing us all theMifchief 
 in their Ppwer ; yet we muft al a con- 
 trary, and a better Part towards them, 
 by all fuc.ft Acts of Charity, as fuit beft 
 with tjieir prefent :: Circumfta^ce,s ancl 
 
 Con-
 
 CHAP. VII. of Enemies. 
 
 Condition, relieving them tn Want, 
 comforting them in Affliction, aflifting 
 them in their Difficulties ; and if they 
 will admit of it, advifing them in their 
 Affairs, reproving them for their Sins, 
 admonifhing them of their Duty, in fuch 
 a way as may be likelieft to have a good 
 Effect upon them. And in fhort, we 
 muft be ready always to. do for them, 
 whatever may be really of Advantage, 
 to the forwarding of their temporal or 
 eternal Happinefs. 
 
 (3.) By the Third Inftance, we are 
 taught to fray for them alfo, even for 
 thofe that bitterly malign and perfecute 
 us. What Help we cannot: give themou'r 
 felves, we muft fmcerely and fervently 
 pray God to give them, recommending 
 them to his infinite Power, and infinite 
 Gompaflion to reftore their Health, re- 
 lieve their Wants, and blefs them with 
 all needful Bleflings : As "David did foTPfaimjy. 
 his Enemies, who when they were fick, IJ * 
 ckathed himfelf with Sack-chath, and 
 humlled his Soul with Fa/ling, and frayed 
 for them, tho' his Trayer returned into 
 his own. Tlofom. But efpecially recom- 
 mending them to the Grace and Mercy 
 of Gbd, that he would never revenge 
 ttpcn them the Injuries they have done 
 us. Father, forgive them, for they know 
 
 not
 
 they Jo; -as:the'greate&;of Sfof- 
 ferers prayed for thofq ,who were then 
 abuftng and murdering film with ; t!be 
 greateft Infolence and Cruelty ; fetting 
 us hereby an illuftrious Example of that 
 perfect Charity he requires. We fhould 
 befeech God, by the Power of his Holy 
 Spirit, fo to awaken their Conferences, 
 and fo to improve their Conyidions, 
 tliat they may be brought -to a true and 
 effectual Repent ance for all their Sire, 
 that a thorough ConverfiOn to God and 
 Goodnefs may be wrought in them, and 
 their Souls may be faved in the Day of 
 the Lord Jefus. All this is im^ly'd in 
 the Word Love, and is a Chriftian Duty 
 from which no one, who pretends to be 
 a Dhciple of our charitable Lord and 
 Matter, can hope to be excufed : For no 
 lefs than this brotherly Affection for all 
 Mankind, be they never fo injurious, will 
 be accepted by him. But perhaps it rrlay 
 be objected, that if this extenfive Alfe- 
 tion be due to my Enemies, there will 
 be no room for any Diftiflftion in favour 
 of my Friends. If I am bound to do all 
 the good Offices I cafi for them, what is 
 there I can do more for thefe ? I anfwer, 
 that tho' by Chriftian Principles, Wiend- 
 fhip, as a Duty, is extended to all Man- 
 kind, even to thofe that hate and injure 
 
 us.
 
 CHAP. VII. vf.-Enenfittfj 143 
 
 us, as welbts to thofe that do us Good, 
 apd our Religion (now) calls it Cha- 
 rity \ yet f articular and ffecial Friencl- 
 fhip, the Loving of one Ptrfon more 
 than another, wliich induces a 'volunta- 
 ry additional Obligation, and is one of 
 the greateft Comforts of Society, isdoubt- 
 lefs ftill as lawful, and as commenda- 
 ble as ever. I need go no farther for 
 a# Ioftance that will throughly juftifie 
 this, than our Lord himfelf; who tho' 
 he was continually initFU&iiig, warn- 
 ing, admonifhing, healing, .and doing 
 Good to an ungrateful and malicious 
 People, and tho' he purpofely came into 
 the World to die far his Enemies, which Rom. *. 
 is tine ftrongeft Effort of Love that can [^ r 
 be made even to our deareft Friends, had i. " IJ * 
 i^vertlielefs his twelve Seled Difciples Mark 4- 
 with whom he converfed more intimate* 55 ' 54% 
 ly, and- taught with greater Diligence 
 and Freedom, and prayed for in a par- ^ I7 * 
 ticular Manner, with more than ordinati, \\ I7 * 
 ry Tendernefs and Concern. And even Mai 5. - 
 in that Number, Three of them were j lk ,. 
 fmgled out for fpecial Confidences and 33. 
 Favours. And even of thefe Three, St. 
 John is eminently diftinguifhed, as the John ij 
 Difciple whom 'he loved, his BofomJ ?a 
 Friend ; no doubt therefore, our ReligjHlo?" *** 
 on, notwithftanding the extenfive Cha- 
 nty
 
 144 ^/ *^ e Ltviqg CHAP. VII. 
 
 rity it requires, has left us room enough 
 for particular Friend fhips. And if it be 
 ftill ask'd, what thefe particular Friend- 
 fhips can imply, and fuppofe; beyond what 
 is included in that Charity ? I anfwer, that 
 fuch a Friend fhip confifts in three Things: 
 The doing of real "Benefits and good Offi- 
 ces, the Diftin&ions of ffeciat. Honour 
 and Efteemi and the particular Freedom 
 and Intimacy of Converfation. Now real 
 Benefits are either fuch as are neceJJ-ary, as 
 relieving the wants of People, affifting 
 therfi in Diftrefs, praying heartily for 
 them, admonifhing for the good of their 
 Souls, doing Juftice to what is commen- 
 dable in them, and fhewing a Tender- 
 nefs to the reft of their Character ; thofe 
 I confefs are Benefits promifcuoufty due 
 to all Mankind, whether Friends, Ene- 
 mies, or indifferent Perfons, according to 
 the Knowledge we have of their Necef- 
 fities, and to our own Ability of ferving 
 them : Yet even here, in fottte of thefe'^ 
 where it may fo happen, that a particular 
 Friend may need and require our help at 
 the fame time, an indifferent Perfon or 
 an Enemy do's, and we cannot relieve, or 
 do [ertiice to them all. I queftion not but 
 we may prefer the Service of our Friend-, 
 and that, becaufe there is another Moral 
 Duty, called Gratitude j which in his Cafe 
 
 throws
 
 CHAP. VII. of Enemies^ 
 
 throws an additional Weight into the 
 Scale. Or farther, Benefits may be fucn 
 as are not ftriftly neceiTary, but volun- 
 tary -, and, if I may call them fo, redun- 
 dant : Now thefe I may referve for my 
 Friend. For tho' I am bound to. relieve 
 an Enemy, if I can, when he is in want, 
 life. I am not bound to make him ex- 
 traordinary Prefents, to folicite extraor- 
 dinary Advantages and Preferments for 
 him, to leave him Legacies, or make 
 him my Heir, and the like. Again, the 
 two laft conftituent Parts of Friend fhip, 
 which I mentioned, are peculiar to it; an 
 Enemy cannot claim them. As Friend- 
 fhip ought to be founded on Vertue, buik 
 up by good Offices, and ftrengthned by a 
 grateful Senfe of them, the Ttifiinftions of 
 jfecial ttonour andEfteem are due to it, not 
 meerly, becaufe we love, but becaufe the 
 Vertue and Merit of our Friend deferyq 
 to le diftinguifoed, and his particular Re- 
 gard to us ought in Juftice to be return- 
 ed. And laftly, the Freedom and Inti- 
 macy of Conversation, is what the Scrip- 
 ture no where requires us to ufe, with 
 either a known or a fufpefted Enemy. 
 This is entirely facred to Friendfhip : So 
 fays our Saviour to his Apoftles, Ihavel** 
 called )ou Friends ; for all Things which Z IS * 
 have heard of my father^ I have made 
 Vol* 2* Iy
 
 146 Of the loving CHAP. VII. 
 
 known unto you. And indeed, to difclofe 
 to an Enemy our inmoft Thoughts and 
 Purpofes, and the Secrets of our Affairs, 
 would only enable him to do us the more 
 effectual Mifchiefs ; whereas Religion 
 was never defign'd to overthrow com- 
 mon Prudence. I hope the Objection is 
 by this Time fufficiently anfwered, and 
 Charity to our Enemies fhewn to be con- 
 fiftent enough, with a particular and di- 
 ftinguifhing Favour to our Friends. And 
 now, fince the Practice of fuch a Love to 
 thofethat hate and injure us, as is here 
 required, may feem very difficult to Hu- 
 man Nature ; Let us fee, 
 
 II. The Motives and Arguments by 
 which our Lord has condefcended to urge 
 and encourage us thereto. 
 
 (i.) The firft is, that hereby we prove 
 wr f elves to le the Children ofGod, who 
 difpenfes the neceffary Benefits of Life 
 with a promifcuous Bounty, gives out 
 the Light and Warmth of the Sun to che- 
 rifh the Perfons, and direft the Affairs, 
 not only of thofe that love and ferve him, 
 but of the unthankful and rebellious alfo, 
 and fends his Showers to enrich and blefs 
 the Lands not only of the Good, who em- 
 ploy the Fruits of them to his Glory, and 
 the Relief of others ; but of the worft of 
 
 Men,
 
 CHAI*. VII. of Enemies. 14.7 
 
 Men, who turn his Grace into Lafci- 
 vioufhefs, pervert his Benefits to Luxu- 
 ry, and the Riches he beftows upon 
 them to Oppreflion and Injuftice. Now, 
 if our heavenly Father is thus daily kind 
 to thofe that are daily provoking, and 
 perhaps blafpheming him, no Argument 
 can be ftronger than this, to all who have 
 a right Notion, what an Honour it is to 
 be efteem'd the Children of God, and 
 who confider that Imitation is the moft 
 natural Evidence, that they ftand fo re- 
 lated to him. For Children are apt to 
 imjtate their Parents, in whatever they 
 obferve in them, efpecially, what is moft 
 remarkable and confpicuous; and fhall 
 not we then endeavour to refemble our 
 Heavenly Father in one of his chiefeft 
 Properties, that of doing Good to the 
 greater!: Offenders. By fuch a Love to 
 our Enemies, as his Example has traced 
 Out to us, we fhould be beft able to fa- 
 tisfie our felves, and to convince the 
 World, that we are the Children of him, 
 whofe infinite Goodnefs we endeavour 
 to exprefs in our Behaviour, tho' in De- 
 grees far fhort of it, and with much 
 of childifh Imperfection: And as this 
 Attribute is, that which of all others 
 .renders the Divine Being it felf moft ami- 
 JL 2 able ;
 
 Of the Loving CHAP, VIL 
 
 able : A Refemblance of it in us -would 
 be mod to our Praife and Honour. 
 
 (2.) A Second Argument is from the 
 Reward which Chriftians exfeff. It is 
 but reafonable, that fmee Chrift affures 
 us of Eternal Happinefs upon our Obedi- 
 ence, that we fhould be willing to obey 
 his Commands, how difagreeable foever 
 they may be to our corrupt Natures: 
 For furely we who live under more glo- 
 rious Promifes and Hopes, fhould be rea- 
 dy to do more than thofe, who have no 
 fuch Expectation. If our Love to thofe 
 about us be only a return for Favours 
 received, or to oblige them to farther 
 Kindneffes, 'tis mean and mercenary, we 
 liavehad our Reward here, and whatcan 
 we expect hereafter? In Truth, a due 
 Obfervance of the other Laws of Chri- 
 ftianity, fuch as Humility, and a low 
 efteem of the Treafures of this World, 
 would make the Love of our Enemies, 
 which feems fo difficult a Duty, more ea- 
 fy : For Pride and Covetoufnefs are the 
 great Obftru&ions to the Practice of this 
 Love, by railing in us falfe Notions of 
 Honour and Self-Intereft, and fo ma- 
 king us to look upon the Duty as too fe- 
 vere, when all the Difficulty proceeds 
 from thofe Paflions, which ought to be 
 fubdued and kept under. 
 
 . Ano-
 
 CHAP. VII. of Enemies] \ 4.9 
 
 ($.) Another Argument is from the 
 Traftice oftheTtiblicans, who in the E- 
 fteem of the Jews, were the worft of 
 Men, yet even thefe knew how to be 
 kind and courteous to their Friends, 
 their Neighbours, or their Kindred ; and 
 if our Love extends no farther, it is a 
 Sign, that it proceeds not from a 'Princi- 
 fle of Religion, but from the meer Force 
 of natural Civility, or from the Mecba- 
 nifm of Education. For certainly, Na- 
 ture, good Breeding or Intereft, may 
 have Power enough over thofe, who 
 make no Pretenfions to Religion, to ob- 
 lige them to return a Courtefy or a Com- 
 plement, whoever it is that gives it, 
 whether a Friend or an Enemy ; to fa- 
 lute thofe that falute them, nay, and of- 
 ten (as Occafion makes it necefTary) to 
 treat with abundance of good Words and 
 outward Candour, thofe whom they re- 
 ally hate, and who they know hate them. 
 But nothing lefs than a Senfe of Duty 
 and Obligations from Religion, can ever 
 carry a Man fo far as to love an Ene- 
 my in good earneft, and not only to 
 fpeak him fair, but to demonftrate his 
 Sincerity, by a conftant Readinefs to do 
 him Service, an uniform Generality of 
 Carriage and Behaviour towards him. 
 By this therefore we muft diftipguifh 
 L 3 our
 
 1 5 o Of the Lwing CHAP. VII. 
 
 our felves as Chriftians, under the Pow- 
 er of fpiritual Principles and heavenly 
 Grace ; which will enable to perform 
 what Nature, Worldly Policy, or Cu- 
 jftom can never reach to. 
 
 Our Saviour concludes all with this 
 Exhortation; "Be ye therefore . ferfeft, 
 as your Father which Is In Heaven is fer- 
 fetf : And a very proper Conclufion it 
 is, both with Refpecl: to this particu- 
 lar fublime Duty, of Loving our Ene- 
 mies, and to the reft of the Improve- 
 ments of the Decalogue, which went 
 before. It's true, no Man can le fer- 
 feft, as- God is ferfeft. I mean as to 
 the 'Degree, becaufe God is infinitely fo, 
 and therefore it may look as if Chrift 
 commanded an impotfible Thing, but 
 that Perfection which the Gofpei re- 
 quires is a moft earneft and diligent En- 
 deavour after Goodnefs, effeciaUy Chari- 
 ty : And this is certainly, in our Power. 
 We muft ftrive to refemble the infinite 
 Goodnefs, as far as ive are able, and 
 that becaufe of the Relation Chriftians 
 bear to their Heavenly Father, by Re- 
 Gai. ? . generation and Adoption ; They are 
 the Children of God ly Faith in Chrift 
 Jefus ; and therefore muft put on his 
 Nature by a Transformation of their 
 
 own.
 
 CHAP. VII, of Enemies^ 1 5 \ 
 
 own, into as near a Similitude to his in 
 every Perftftion as is poflible, cfpecial- 
 ly in that of Love : For fo fays St. John, 1 J hn 
 Let us love one another : For Love is of 1 ' 
 God-, and every one that kvetb, is lorn of 
 God, and kaoweth God. 
 
 L 4 CHAP.
 
 CHAP. VIII. 
 
 CHAP, VIII. 
 
 O/ Almfaiving. 
 MATT. VI. 12 
 
 oAJms le<> 
 fore Men, to be jeen of them : Other- 
 
 wife ye have no Reward of your father 
 
 which is in Heaven. 
 therefore, when thou doft thine Alms^ da 
 
 mt found a Trumfet before thee^ as the 
 
 Hypocrites do, in the Synagogues, and 
 
 in the Streets, that they may have G/o- 
 
 ry of Men. Verily I jay unto you, they 
 
 h#ve their Reward* 
 1BW when thou doft Alms, Jet not thy 
 
 left Hand know what thy right Hand 
 
 doth: 
 That thine ^dlws may le in fecret : oAnd 
 
 thy Father which feeth in fecret) him* 
 reward thee openly * 
 
 QVIi
 
 CHAP. VIII. Of Almfgiving. 1 5 3 
 
 UR Lord having In the 
 foregoing Paragraphs cor- 
 reded certain Errors in the 
 Jewifh Explications of the 
 Decalogue, and fome other 
 popular Miftakes among 
 them, the clearing of which was requi- 
 fite to the inftrufting his Difciples right- 
 ly in his own Religion, he proceeds' now 
 to give fome Cautions for the better Per- 
 formance of the three great Duties, as 
 they are efteem'd in moil Religions 
 (and particularly were fo in that of the 
 Jews) eAlmfgiving, Prayer, and Fafting. 
 This Paragraph is about Almfgiving ; 
 and the Caution is, that we fhould not 
 do it out of Orientation, which in other 
 Words, would be to this Effect. 
 
 " Whatever others do, I would have 
 ^ you, my Difciples, when ye beftow a 
 ^ Gift on any poor Man, to be very 
 <* careful, that ye do it not out of a vain 
 *' Defire of being applauded for your 
 *' Charity : For if this be your Defign, 
 # ye have received your Reward alrea- 
 " dy in that Applaufe, and muft expect 
 ** none hereafter in the Kingdom of 
 w Heaven : Therefore chufe not public 
 <' Places, as the Hypocrites do, for Di^ 
 % ftributioas of your C^rity, as. if ye
 
 1 54 O/ Aim/giving. CHAP. VIII. 
 
 " were rather marketting for Fame and 
 " Reputation, than difcharging a good 
 " Confcience towards God, and Kind- 
 " nefs to the Poor ; or as if your Vertue 
 " would be wholly loft, if the Parade 
 " and Pomp of it, did not draw an ad- 
 " miring Croud about you. On the 
 tt contrary, be ye fo afraid of deceiving 
 " your felves by a Vanity of this Na-, 
 a ture, as to chufe the mofl retired Tla- 
 " ces,, where ye may beftow your Alms 
 " with the greateft Secrecy, except, 
 * 4 when ye may reafonably hope to do 
 " Good by your Example, and that be 
 " the true Reafon of your appearing. 
 " And God , who knows the fecret 
 a Thoughts of your Hearts, and the Prin- 
 a ciple and Defign of your Actions, will 
 " certainly at the great Day of Account, 
 " reward you openly before Angels and 
 " Men, fo that ye fhall by no Means 
 " lofe the Credit of your good Works, 
 ^ by denying your felves the feeking of 
 " that Praife from Men, but fliall re- 
 46 ceive the Honour of it, with more la- 
 " fting and fubftantial Glory, from the 
 a unerring Mouth of God. 
 
 Now Almfgiving, tho 7 not exprefly 
 commanded in this Paragraph, is yet by 
 our Saviour's Caution for the right Per- 
 formance of it, fuppofed to be a Chri-
 
 CHAP. VIII. Of Almfglvmg. 1 5 5 
 
 ftian Duty. My Bufmefs therefore muft 
 be to explain, 
 
 I. What it is that Chriftians are ob- 
 liged to do in general, with regard 
 to Almfgiving. 
 
 II. The true Meaning of this parti- 
 cular Caution, of not doing it be* 
 fore Men, to be feen of them. 
 
 I. What it is that Chriftians are obit* 
 .ged to do, with regard to eAlmfgiving. 
 And this will beft be done, by confi- 
 dering, (i.) To what Perfons we are 
 to give. (2.) What , or how much,, 
 ($.) When, or at what Time. 
 
 (i.) I begin with the firft, where I 
 am to fhew, to what Terjons we ought 
 to give. And thefe no doubt are pro- 
 perly thofe who are In want, and are not 
 able to helf themfelves. If they can do 
 this, tho' they be in want, 'twere better 
 even for themfelves, as well as for the 
 public Good, that they are left to their 
 own Induftry, than fuffered to prey up- 
 on the Fruits of other Mens Labours, 
 while they indulge themfelves in Sloth 
 and Idlenefs : For Idlenefs is the greater! 
 Corrupter both of Body and Mind, an 
 Enemy to the Health, a certain Fixer of 
 Poverty, when Men are once falPn into
 
 156 Of Almfgiving. CHAP. .VIII. 
 
 it, as well as the ufual Caufe and Occa- 
 fion of falling into Poverty ; the Seed- 
 plot of many Misfortunes, the Parent 
 of many Vices, and the Spring of feve- 
 ral public and mifchievous Crimes, the 
 Peft of a Common-wealth, and what 
 apparently tends to its Decay and Ruin, 
 In Confideration of which Evils, the A- 
 
 *Thef. s.poftle St. Taul wrote thus to the Thef- 
 
 IX t faknianS) For even when we were with 
 you, this we commanded you, that if any 
 Man would not work, neither fhould he eat* 
 And afterwards fpeaking to fuch as thefe, 
 
 Ver. 12. he fays, Now them that arefuch, we com~ 
 mand and exhort ly our Lord Jejus Chrift, 
 that with quietnefs they work-) and eat 
 their own 'Bread. The proper Objects of 
 Chanty, therefore are poor, helplefs Or- 
 phans and Widows, fuch fick, and aged, 
 and decayed Perfons, as are not able to 
 help themfelves ; to affift thefe is a fin- 
 gular Piece of Charity, and this Cha- 
 rity an eminent Part of Chriftianity, a 
 pure and undefiled Religion. For fo St. 
 
 James i. James hath told us, Ture Religion and 
 undefiled before God and the Father^ is 
 this, to vifit the Fafrherlefs, and Widows 
 in their ^ffli^iion^ viz. to comfort, fup- 
 port and relieve them in the Affli&i- 
 on they labour under. But as thofe who 
 are unable to help themfelves are the 
 
 " proper
 
 CHAP. VIII. Of Almfgivtng. 157 
 
 proper Obje&s of Compaflion, and to b 
 relieved on that Account; fo are there 
 certain other Circumftances to be confi- 
 dered in this Cafe, as requiring a more 
 efpecial Charity. 
 
 As firft of all, if the Perfon fell into 
 Want and Poverty, not by his own Neg- 
 lecl: or Vices, not by Idlenefs or Debau- 
 chery, but by Calamities either in his 
 Body or Eftate, which it .was not in his 
 Power to prevent : This Cafe requires an 
 efpecial Favour. Here God in the way 
 of his Providence prepares an Object, for 
 our Charity, and therefore no doubt re- 
 quires a freer Exercife of it, than where 
 a Man makes himfelf fo by that which 
 God forbids, by Idlenefs, Luxury, and 
 Excefs. 
 
 And then again another Circumftance, 
 which commands a more efpecial Chari- 
 ty, is, where the Perfon is a Chriftian, 
 and that not only in Profeflion, but in 
 Practice too. And this is that which 
 St. *Paul confidered, e/ls we have there-G*]. & 
 fore Qfport unity. Jet us do good unto all 10 ' 
 Men, ejpeciaUy unto them who are of the 
 Houffjold of Faith. There is a Charity 
 due to all who ftand in need of our Af- 
 fiftance, but more efpecially due to them 
 who make Profeffion of Chriftianity, as 
 being Fellow-members with us, of the 
 
 Body
 
 I ^ 8 Of Almfgiving. CHAP. VIIL 
 
 Body of Chrift, and Heirs of the fame 
 Glory that -we our felves expeft front 
 him, and therefore fpiritually related to 
 us, and more particularly dear to Chrift 
 himfelf, and therefore worthy of more 
 Regard, where other Circumftances are 
 alike, than thofe that have not fo much 
 of the Divine Image upon them, and of 
 his Grace in them. 
 
 Add hereunto a Third Circumfhnce, 
 that ought to recommend a poor Perfon 
 to our efpecial Confideration ; namely, 
 natural Kindred and Relation to us. For 
 as the proper Rule of Charity, firft re- 
 quires a Provifion for a Man's own Fa- 
 iTim.i.mily ; in fo much, that He is worfe than 
 an Infidel^ who frovides not for them of 
 his own Hottfe-, So the next Care it re- 
 quires, is of the Branches of the fame 
 Houfe. But here obferve, that I fpeak 
 of the Matter of Charity only ; for as 
 to public Places and Offices in Church 
 or State, no doubt, but a fit and able 
 Perfon is to be preferr'd before a Relative; 
 becaufe public Offices are defigned for 
 public Advantage, and therefore the bell 
 qualified are to be cliofen without Re- 
 gard to Blood and Affinity, unlefs a near 
 Relation be equally fit, or at leaft fuffi- 
 ciently and duly qualified; and this may 
 fuffice to Ihew the propereft Objects 
 
 Of
 
 CHAP. VIII. Of Almsgiving. 
 
 of our Charity. Proceed we now to 
 the 
 
 (2.) Second Point, which is, how much 
 we ought to give : And here the general 
 Rule is, that we give according to the 
 wants of others, confldered together 
 with our own Ability. Where I fhall 
 lay down thefe two Rules, F/Y/?, That 
 we are not fo to give, as to exhauft the 
 very Fountain. But yet, Secondly, That 
 we are obliged to give liberally, with 
 regard to our Eftates and Power. 
 
 Firft, We are not fo to give, as to ex- 
 hauft the very Fountain, to difable our 
 felves from being in a Capacity of giving 
 more. For if to give, be to do a good A- 
 ftion highly acceptable to God, and a- 
 greeable to our own Minds ; is it notab- 
 furd and childifh, by an over forward 
 Zeal, to run our felves out of Breath for 
 it ; and out of mere eagernefs of the Du- 
 ty, to deftroy our own Capacity of per- 
 forming it ? Befides, were there any Ob- 
 ligation upon us from God to break our 
 Eftates into pieces, and to diftiibute them 
 to the Poor, how would it confift with 
 the other Obligations, which he has cer- 
 tarnly laid us under, of providing for our 
 Families, according to the Degree we 
 are placed in? Or fuppofe, there were 
 210 Families to be taken care of, what 
 
 -would
 
 Of Aim/giving. GHAP. VIIL 
 
 would be the IfTue of fuch an extra va^ 
 gant Bounty, but a vain and ufelefs Re- 
 ciprocation? For when I had by this 
 means made my felf Poor, another muft 
 put himfelf into the like Circumftances 
 to enrich me, and fo on in an endlefs Cir- 
 cle of Change and Confufion, to no man- 
 ner of Purpofe. For tho' our Lord re^ 
 quired a certain young Man to fell all he 
 had, and to give to the Poor, and to fol- 
 low him (who no doubt would have 
 provided for him, had he complied with 
 that Command) the Precept there was 
 only a Trial, whether his forward Cli- 
 ent could find in his Heart, or not, to 
 quit all his worldly PofTefTions for the 
 fake of Religion, if Times fhould come 
 that might make it neceiTary, as after- 
 wards the Times of Perfecution did. So 
 that it implies no more to us in general, 
 than that whofoever will be a Chriftian 
 in earneft, muft fit fo loofe to all the En- 
 joyments in this World, as to be fincere. 
 ly ready and willing to part with them, 
 how great, how dear foever, when they 
 cannot be kept without quitting his Re- 
 ligion and a good Confcience. But no 
 part of the Scripture, that I know of, ob- 
 liges us by any ftanding Law to part with 
 all we have in Charity to others, and 
 thereby reduce our felves to want. 
 
 Yet
 
 CHAP. VIII. Of Almfgivmg. j 6 1 
 
 Yet, Secondly, There is no doubt, but 
 that every Man ought to give Liberally, 
 with refpeft to what Eftate he hath. 
 This is fuggefted in the Words, Give Luke 10. 
 Alms offach Things as ye have. Tho' ye 41 ' 
 have neither Silver nor Gold to give, yet 
 give of fuch Things as ye have. From 
 whence it appears, that there is a Boun- 
 ty demanded even from meaner Perfons, 
 a Liberality required in them ; and much 
 more from thofe of Fortunes or Eftates. 
 But that which does moft effe&ually 
 fhew, that God requires us to give libe- 
 rally, is, that the Reward of Charity 
 fhall rife in Proportion to the Generofi- 
 ty and Greatnefs of it. So St. 'Paul tells * Cor. ?* 
 us, He which foweth [paringly, flail reap 6 ' 
 fparingly ; and he which foweth bountifully, 
 Jhall reap bountifully. To the fame Pur- 
 pofe is the Exhortation that follows, 
 Every Man according as he purpofetb in his 
 Heart, fo let him give] not grudgingly, or 
 of Necejjity : For God loveth a chearful 
 Giver. God requires that we give with 
 free and cheerful Minds, and therefore 
 hath not punctually determined the ve- 
 ry Sums, or the ftri& Proportion to be 
 given, but left that loofe and unfettled; 
 that there may be room to fhew our Li- 
 berality. But I have faid enough of this 
 Head, to make way for the 
 
 Vol. 2. M 00 Laft
 
 1 6 1 Of Almfgiving. CHAP. VIII. 
 
 (3.) Laft Point, When we ought to 
 give. The Refolution is, that we are 
 obliged then to give, when Chriftian 
 Prudence (hall determine, that it is moft 
 feafonable fo to do. And tho' I will not 
 fay, that it is always, in all Cafes, in 
 all Circumftances to be our Rule, to 
 give ffeedily, and without delay ; yet it 
 is generally fo, and that for Two very 
 good Reafons. 
 
 Firfl, Becaufe it is beft to give, while 
 we have Opportunity and Ability fo to 
 do, both which may fail us afterwards, 
 although we have them at prefent. We 
 may be furprifed by fudden Death, and 
 fo deprived of the Opportunity of doing 
 the Good we had defigned ; and likewife 
 of the Reward thereof, if our Delay in 
 fo doing, proceed from any unwilling- 
 nefs to the Duty, as probably enough it 
 did. And then again, we know not 
 how our Eftates may vary, what Chan- 
 ges may pofiibly come upon us, and 
 therefore 'tis prudent to do good, while 
 it is in the Power of our Hand to do it. 
 
 But, Secondly, Another Reafon that 
 may prefs the quick and fpeedy Relief 
 of thofe who want, is, that the delay of 
 fo doing, continues them under their 
 Fears and Griefs, their Wants and Mife- 
 riesj and it muft be a mighty Caufe, 
 
 which
 
 CHAP. VIII. OfAlmfghing. 163 
 
 which can excufe the delay of Relief in 
 this Cafe, and much more juftifie it. 
 And therefore, the longer we needlefly 
 delay to relieve them, after we are con- 
 vinced, or may be fo, if we pleafe, of 
 their Neceflity, the more we fhall expofe 
 our felves, to be anfwerable for what 
 they fuffer in the mean Time ; and let it 
 be remembred, that God who will be the 
 Judge both of their Neceflities and our 
 Charity, knows the Hearts of Men, and 
 all the feveral Shifts and Fallacies, where- 
 by they are wont to deceive them'felves 
 in the Delays of doing Good. 
 
 II. I am now to explain the true 
 meaning of this particular Caution, of 
 not doing our Alms before Men, to be 
 feen of them. And this will beft be 
 done, by confidering ; (i.) How, or 
 in what manner, we muft give our Alms. 
 (2.) With what Defigns or Ends. 
 
 (i.) I fhall begin with the firft, how, 
 or in what manner, we. muft give our 
 Alms. Sometimes it muft be done with 
 all the "Privacy that is poffible, and that 
 both for their fakes to whom we give, 
 and for our own likewife. For their jakes % 
 in compliance with their Modefty and 
 Reputation (efpecially, when they are 
 fuch, whofe Quality and Education has 
 M 2 been
 
 1 64. Of Aim/giving. CHAP. VIII. 
 
 been above the common Rank) left we 
 do a Prejudice to their Credit, while we 
 do a Charity to their Perfons, and fpoil 
 the Comfort which our Gift would af- 
 ford them, by mingling a Difgrace with it, 
 and make our Bounty a Reproach, and 
 upbraid the Poverty we relieved ; fo al- 
 fo, we muft give with as much Secrecy 
 as we can, for our own fakes, as well as 
 theirs ; left we do, or feem to do, as the 
 Tbarifees did, found a Trumpet before 
 our Alms, and give to ferve our own 
 Glory, not the Neceflities of our Neigh- 
 bour; give to feed our own Vanity, and 
 not the Hunger of thofe that want ; for 
 while Men labour thus to magnifie their 
 Liberality in the Eyes of Men, they lef- 
 fen it in the Eyes oif God ; not but that 
 fometimes it muft be done publtckfy, as 
 when the Example may have great In- 
 fluence upon others in drawing them in, 
 to give more largely, to the greater Be- 
 nefit and Advantage of the Poor, as is 
 the Cafe of Subfcriptions to charitable 
 Ufes, Money given at the Sacrament, 
 Collections for Briefs, and the like. Be- 
 fide, Public Charities are, generally fpeak- 
 ing, of greater Ufe than Private, as ex- 
 tending farther, and may be done with- 
 out Offence againft our Saviour's Cauti- 
 on. For it is not the doing them of enly^ 
 
 but
 
 CHAP. VIII. Of Almsgiving 1 6 5 
 
 but doing them with a vain-glorious 
 Purfoje to be feen of Men, that renders 
 our Alms defective in God's efteem. 
 And therefore, thofe who excufe them- 
 felves from public Almfgiving, under a 
 Pretence that they fhould not do it o- 
 penly, are guilty either of a great Pre- 
 varication, or mighty Weaknefs, either 
 perverting or miftaking the true Defign 
 of this Paragraph of our Saviour's Sermon, 
 which brings me to the 
 
 (2.) Second Point ; With what T)e- 
 figns, or for what Ends, we muft beftow 
 our Alms ; and thefe are in fhort to ho- 
 nour God, to do Good unto our Neigh, 
 bour, and to lay up Treafure for our 
 felves in Heaven. 
 
 The firft Thing to be propounded to 
 our felves in this Duty, is, the Glory and 
 Honour of God, who takes that as given 
 to himfelf, which we give to the Poor 
 with Regard to him, and in Obedience 
 to his Laws. This is evident, by the 
 whole Tenor of our Saviour's Difcourfe 
 in the Twenty Fifth Chapter of St. Mat- 
 thew's Gofpd. / was an hungred, and 
 ye gave me Meat ; / was thirfty, and ye 
 gave me 'Drink ; / was a Stranger, and 
 ye took me in ; naked, and ye cloathed me, 
 &c. Verily 1 fay unto you, in as much as 
 ye have done it unto one of the leaft of 
 M thee
 
 1 66 Of Almfgiving. CHAP. VIII. 
 
 thefs my 'Brethren, ye have done it unto 
 me. He looks upon himfelf, as honoured 
 Prov. 3. with wr Sub fiance, and with the Firft- 
 fruits of our encreafe ; when tho' we can- 
 not now, as the Jews did of old, exprefs 
 that Honour, in facrificing the beft of 
 bur Herds, and Flocks before his eAltar, 
 as Free-will Offerings, in acknowledg- 
 ment of his Goodnefs to us, we freely 
 and generoufl) relieve the Toor out of our 
 Eftates, and make the fame Acknow- 
 ledgments to him, by honouring them as 
 his Receivers. For even, while thofe 
 very Rites were both accepted and re- 
 quired, this Duty of honouring God by 
 Almfgiving was fo much more acceptable, 
 that it was preferred before them. Mer- 
 cy was always efteemM by God, as bet- 
 ter than Sacrifice. He needs not any 
 Thing from his Creatures, the World is 
 his, and the Cattle upon a Thou fa nd 
 Hills, and therefore what he requires 
 from us in Honour of him, is to commu- 
 nicate of the Plenty he has given us to 
 Hrb. 13. thofe that want. To do good, and to com* 
 t J 6. mv.nicate, forget not ; for wjthfuch Sacri- 
 fices God is well lea fed. 
 
 The next Defign or End we ought to 
 have in Almfgiving, is, to do good to the 
 Receiver, a Thing moft neceflary in this 
 Duty to render it pleafing either to God 
 
 or
 
 CHAP. VIII. Of Almfglvmg. 1 67 
 
 or Men, for even Men are not pleafed 
 with what we give, unlefs it apparent- 
 ly proceed from Kindnefs to them : Be 
 the .Gift it felf never fo beneficial to them, 
 they cannot think themfelves obliged to 
 the Giver, if therein he aim'd at his own 
 Credit and Reputation, or other private 
 Interefts, and gave not out of any pre- 
 vailing Tendernefs for them. And in 
 God's Efteem, who eyes and values the 
 Hearts of Men in all their A&ions, and 
 never accepts of any Thing as good, 
 which flows not from a good Difpoflti- 
 on ; Mercy and Comfajjion are altogether 
 necefTary in all our Almfgiving. St. 
 Taul, -when he fays, TV / bejlow all 
 my Goods to feed the Toor, and have not 
 Charity, it frofiteth me nothing ; implies, 
 that it is poffible for a Man to give all his 
 Goods away to charitable Ufes, and yet 
 to have nothing in him of the Principle, 
 or Grace tf Charity: For as he may per- 
 form the outward Aft of Humility out of 
 Pride and &4mbttio#, to gain the applaufe 
 of Men ; ib doubtlefs, he may the out- 
 ward Afts of Beneficence to the Poor, 
 out of a Principle of Oftentation, and 
 Vain-glory, fo get the Credit, without ei- 
 ther the Defire or Care of doing Good, 
 tho' it may alfo have this EffecT:, and be 
 a real Advantage to thofe to whom he 
 M 4 gives*
 
 168 Of Almfgiving. CHAP. VIII. 
 
 gives. Now fuch a Charity, as well as 
 fuch an Humility, fpringing only from 
 Pride and Oftentation, is meerly Mecha.- 
 nical and Material ; but has nothing of 
 the Subftance of true Vertue in it. Self- 
 Lpve, and not Compaflion to others, is 
 at the Bottom of it ; and therefore, what- 
 foever Good it does, that Good is acci- 
 dental, and for want of an honeft Prin- 
 ciple, the Reward is loft. So fays our 
 Saviour, Te have your Reward-, that is, 
 ye have the Praife of Men indeed (which 
 is all ye aim at ) but it is in vain for 
 you to hope for any Reward hereafter. 
 
 But yet, notwithftanding all the Kind- 
 nefs and Com pa {Ron that is required, to 
 purify our Intention in the Charities we 
 beftow, thus far it is lawful tq mind our 
 felves, and to confider our own Advan- 
 tage, as well as others, in this Duty. 
 We may juflly hofe to be rewarded ly God 
 for it, and very lawfully do the Duty 
 with an Eye, or Refpecl to this Reward, 
 i Tim. 6. God hath promifed to reward it, He that 
 17,18, i9-y^ i n fecret flail reward thee openly* 
 Charge them who are rich in this World, 
 fays St. Taul, That they le ready to give y 
 and glad to diftribute, laying iif in ftore for 
 themfelves a good Foundation againfl the 
 Time to come, that they may attain Eternal 
 Life. And certainly it is very lawful to 
 
 aft
 
 CHAP. VIII. Of Almfgiving. 
 
 a& in hope of God's Promifes, and ufe 
 the Rewards therein promifed, as a Mo- 
 tive to difcharge the Duty, elfe were thefe 
 Promifes not only ufelefs, but even a 
 Snare and Temptation to us. 
 
 From thefe Points well confidered, we 
 may have fufficient Knowledge of what 
 our Saviour would have us to avoid, or 
 do, defign, or not defign, in the Perfor- 
 mance of this firft great Duty of Almf- 
 giving. 
 
 CHAP.
 
 'CHAP. IX. 
 
 CHAP. IX. 
 
 Of PRAYER. 
 
 . 
 
 MATT. VI. 5,6,7,8,9, 10, M, 
 
 eAnd when thou fray eft, thou jhalt not le 
 as the Hyfocrites are : for they love to 
 fray /landing in the Synagogues, and in 
 the Corners of the Streets, that they 
 may le feen of Men, Verily I fay unto 
 you, they have their Reward. 
 
 'But thou, when thou'frayeft, enter into 
 thy Ckfet, and when thou haft fiut thy 
 Door, fray to thy Father which is in fe- 
 cret, and thy Father which feeth in fecret 
 Jhall reward thee ofenly. 
 
 *But when ye fray, ufe not vain Refeti- 
 
 titk>W$ #$ the Heathen do : for they think 
 ' fuai '* they Jhall be heard for their much 
 ffeaking. 
 
 "Be not ye therefore like unto them : for your 
 father knoweth what things ye have 
 need of, le fore ye ask him. 
 
 edfter
 
 CHAP. IX. OfPrayer. 171 
 
 sifter Ms manner therefore fray ye : Our 
 
 Father which art in Heaven, Hallowed 
 
 be thy Name. 
 Thy Kjngdom come. Thy Will le done in 
 
 Earth^ as it is in Heaven. 
 Give us this "Day our daily "Bread. 
 eAnd forgive us our "Debts, as we forgive 
 
 our Debters. 
 eAnd lead us not into Temptation, but deli" 
 
 ver us from evil : for thine is the Kjng- 
 
 dom, and the Tower, and the Glory, for 
 
 ever. oAmen. 
 For, if ye forgive Men their Treffaffes, your 
 
 Heavenly Father will alfb forgive you. 
 if ye forgive not Men their Tre/faffes t 
 
 neither will your Father forgive your 
 
 TreffaJJes. 
 
 55| HE fecond Religious Duty 
 Jf adopted here by Chrj'ft in- 
 to ^ s Inftitution , and for 
 the better Performance of 
 which he gives us fome 
 Directions, is that of Pray- 
 er, and what he fays of it is in effeQ: as 
 follows. 
 
 " As Oftentation ought by no means 
 " to be your Defign in your oAlmfgiving, 
 " fo neither in your *Prayers. When 
 ^ therefore ye pretend to offer up to God 
 
 " your
 
 J7* OfTrajer. CHAP. IX. 
 
 your private Devotions, do it in luch 
 a manner, that they may indeed be 
 a private. Let no vile Affection of be- 
 *' ing obferv'd and talkM of for your Pie- 
 " ty, lead you to chufe fuch Places for 
 " Prayer, where ye may be feen or heard. 
 w For thus the Hypocrites do, who love 
 " to pray in the Streets, or any where 
 " elfe, as much in view as poflible, that 
 " their Religion may acquire them Cre- 
 " dit and Repute amongft Men : and 
 " this, as it is their chief Defign, is like 
 " to be all the Reward of fuch Devotion. 
 " Do ye on the contrary, when ye ad- 
 " drefs your felves to God in private 
 tt Prayer, retire into your Chambers, or 
 " your Clofets, fhut to your Door, and 
 " contrive to be as fecret as ye can, and 
 " ufe not Artifices of any kind, which 
 44 may by an affected Chance difcover to 
 * ( your Family or others what ye are a. 
 " bout. This will beft anfwer both the 
 <c Nature and the Ends of private Prayer ; 
 " and God, who obferves you in the 
 u moft fecret Retirements, and hears the 
 " fofteft Whifpers of a genuine and fin- 
 u cere Devotion, will reward you for it 
 u openly hereafter. Be careful alfo, when 
 " ye pray, to avoid a Multiplicity of ufe- 
 f lefs Words, and vain Enlargements, 
 " and impertinent Flourifbes. Let your
 
 CHAP. IX. OjTrayer, 173 
 
 " Requefts be few, your Expreflions 
 " grave, and fhort, and comprehenfive. 
 " Be not too minute and particular, ei- 
 " ther in what ye ask, or in your Argu- 
 " ments for obtaining it. The Heathens 
 u indeed are full of vain Repetitions in 
 " this matter, verbofe and trifling : be- 
 " caufe they confider not that God is e- 
 " very where, and at all times prefent ; 
 " they addrefs themfelves to him as if he 
 " were a finite Being like themfelves, 
 " and wanted an exact Information of 
 " their Cafe ; or were apt to be fallen, 
 " and needed abundance of Arguments 
 " to move him ; or might be prevaii'd 
 " with, as Men fometimes are, by pom- 
 " pous Rhetoric, or by long and artful 
 " Orations. But this is a great Miftake: 
 " your Heavenly Father knows both be- 
 " fore, and better than you your felves, 
 " what things ye have need of; and is 
 " fufficiently enclined by his own Difpo- 
 44 fltion to hear, when ye offer up your 
 " Requefrs with a fincere and decent 
 " Modefty. After this manner there- 
 4< fore pray ye, Our Father, Sec. 
 
 In explaining of this Paragraph,! might 
 and fhould have faid fomething of the 
 Obligation to Prayer, as a Duty required 
 of Chriftians, altho' it be not here direQ:- 
 ly commanded, but only fuppofed and 
 
 taken
 
 174 OfTrayer. CHAP. IX. 
 
 taken for granted in thofe Words, when 
 thou frayetf. But becaufe there is ano- 
 ther whole Paragraph on this Subject, 
 wherein Perfeverance and Importunity in 
 Prayer being required, our Obligation to 
 Prayer it felf, as a Duty, is more direct 
 and vifible -, I fhall confine my Thoughts 
 here, 
 
 I. To the Confideration of the feveral 
 Sorts or Kinds of Prayer. 
 
 II. To enquire into the Meaning of 
 the two Cautions given, (i .) Againft: 
 Oftentation ; and, (2.) Againft vain 
 Repetitions in Prayer. 
 
 III. To make fome fhort Obfervations 
 upon that moft excellent Form of 
 Prayer which our Lord has here 
 drawn up for us ; concluding with 
 a Paraphrafe of the Prayer it felf. 
 
 I. Firft then let us confider the feveral 
 JQnds of Prayer. For as to the Nature 
 of it, or what Prayer is in general, it is 
 fo well underftood, that it needs no De- 
 fcription. The meer natural Light of 
 Reaibn has taught the Theory of Prayer 
 to all Men in all Ages, and the Impulfe 
 of meer natural Religion has forced even 
 the lewdeft and profaned of Mankind in- 
 to the Pradice of it, when they have 
 
 been
 
 CHAP. IX. OfTrayer. 175 
 
 been furprized by a fudden Danger. We 
 will proceed therefore to enquire into the 
 feveral Sorts of Prayer, and they are 
 thefe : 
 
 (i.) Mental, wherein the Defire and 
 Affe&ions only, without Words, dart up 
 themfelves devoutly to God, either by 
 way of Petition or Praife. This is indeed 
 wholly imperceptible, or ought to be 
 made fo, to Men ; but highly pleafmg to 
 God, and may be pra&ifed whatever 
 Company we are in, or whatever Bufi- 
 nefs we are about. An Example of this 
 we have in our Bleffed Mafter, who tho* 
 we read indeed of no Trayer put up by 
 him for the raiting of Lazarus, we muft 
 conclude did filently by himfelf pray for 
 it ; for when they had removed the Grave- 
 ftone, he lift up his Eyes, and faid, Fa- John it. 
 ther, I thank thee that thou hatf heard me. 4 1 - 
 (2.) Ejaculatory, which is a like fhort 
 and fudden Sally of the AfFeftions, but 
 expreffed in Words, as that of our Saviour 
 in his Thankfgiving juft recited, Father, 
 I thank thee: And at another time, the 
 like ; In that Hour Jefus rejoiced in Sfirit, Luke 10. 
 and faid, 1 thank thee, Father, Lordof il ' 
 Heaven and Earth, that thou haft hid thefe 
 things from the Wife and Prudent, and haft 
 revealed them unto "Babes. And thefe E- 
 jaculations alfo, if ufed only upon proper 
 
 Occa-
 
 1 76 Of Prayer. CHAP. IX. 
 
 Occafions, and without Affeftation, and 
 from a real inward Principle of Piety, are 
 not only accepted of God as Prayers or 
 Praifes, but tend to make Impre {lions of 
 Serioufnefs upon the Company before 
 whom we utter them, (j.) There are 
 public Trayers, when at appointed Times 
 we meet with the Neighbourhood at the 
 Houfe of God, the Church, to offer up 
 in concert, by the Mouth of the Mini- 
 fter, and along with him, our Petitions 
 and Thankfgivings, not only on our own 
 account, but for the Community, of which 
 we are Members, Civil and Ecclefiafti- 
 cal, and for the whole Chriftian Church 
 in general. This alfo is a Duty, and of 
 no fmall Confequence, as might be proved 
 at large, if I had time ; but I fhall here 
 only take notice of that one Text, where- 
 in the Apoftle cautions us, that we fhould 
 Heb. to. notforfake the ajjembling of our J elves toge- 
 15- tber ', as the manner of fome profane and 
 carelefs Chriftians was then and ftill #, 
 to the Scandal of their Profeflion. (4.) 
 There are Family Trayers y when we call 
 thofe together who are under our pe- 
 culiar Care, to put up their joint Re- 
 quefts for fuch Bleflings, fpiritual and 
 temporal, as are requifite for them as a 
 Family, and to praife God for the Pro- 
 tection and Mercies we have received 
 
 from
 
 CHAP. IX. OfPrayer. 177 
 
 from him in that Capacity. And this too 
 has been the conftant Practice of Good 
 Men in all Ages ; and the Reafon of the 
 thing fufficiently fpeaks both for the Pie- 
 ty and the Neceflity of it. (5.) But 
 laftly, there are frivate Trayers, where- 
 in, retiring into fome fecret Place, apart 
 from all Company, and in the Eye of none' 
 but God, we feriouily and devoutly ad- 
 drefs our felves to him for fuch Mercies as 
 concern our own perfonal State, not forget- 
 ting alfo our particular Friends, and others 
 whom we are bound to pray for. I have 
 referved this to the laft Place, becaufe it 
 is that very kind of Prayer, which our 
 Lord efpecially mentions, and directs, in 
 thefe Verfes of his Sermon now before us. 
 And indeed there is too much Occafion it 
 Ihould be prefTed upon the Confciences of 
 Men as a Duty : for 'tis juftly to be fear'd, 
 that there are many who go to the public 
 Worfhip of God, and yet neglect the fe- 
 cret Devotions they ought to perform at 
 home. I doubt there are too many Chri- 
 ftians, who have ftill fo much of the Pha- 
 rifee in them, that willingly (hew them- 
 felves in fuch Duties wherein their Reli- 
 gion may be feen of Men, and wherein 
 they may ferve their Credit and Reputa- 
 tion ; but difpenfe with themfelves in 
 Duties which are required to be fo pri- 
 Vol. 2. N vate,
 
 I 7 8 Of Fryer. CHAP. IX. 
 
 vate, as only to be obferved by God, and 
 which can have no other Principle than 
 Confcience "and true Piety. Here there- 
 fore we have an exprefs Command for 
 Clofet Prayer : When thou prayeft, enter 
 into thy Clofet ; and when thou haftJJmt thy 
 Ttoor, pray to thy Father 'which is infecret, 
 13 c. By Clofet is meant any private Place, 
 where we may be fecure of being neither 
 feen, overheard, nor interrupted in our 
 Devotions. And to fome fuch Conveni- 
 ence fbould every Chriiiian retire, at leaft 
 twice a day. Morning and Evening, for 
 that Exercife ; which has not only been 
 the conftant Pra&ice of Good Men, but 
 has the Example of Chrift himfelf to re- 
 commend it, as we may gather from the 
 following PafTage. St. Mark tells us of 
 Mark i. him, that in the Morning rljing up a great 
 3 U a white I e fore ^Day, he went out into a foli- 
 Mat.i4. taryTlace, and there frayed. And St. 
 Z 3- Matthew, that when he had fent away 
 the Multitudes, he went up into a Moun- 
 tain apart to pray ; and when the Evening 
 was come, he was there alone. The Re a- 
 fon of fuch a Practice alfo pleads for it as 
 a Duty. For what can be more reafo- 
 mble than to begin the Day with a pious 
 and devout Adoration of that Infinite 
 Being, upon which we continually de- 
 pend for all the NecefTaries and Comforts 
 
 of
 
 CHAP.IX. Of Prayer. 179 
 
 of Life, to praife him for his Protection 
 of us the paft Night, and to implore- his 
 Grace to conduct us through the Tempta- 
 tions, and his Blefling to profper us in the 
 Bufinefs of the Day before us ? And in 
 like manner to conclude it, when we are 
 going to Reft, with thankful Acknow- 
 ledgments of his Mercy, befeeching him 
 to pardon the Sins we have been guilty of, 
 and humbly recommending our felves,and 
 all that belong to us, to be kept fafe by 
 his Providence the enfuing Night ? And 
 that this fhould be done in fecret by our 
 felves, as well as at Church with the 
 Congregation, is highly proper, becaufe 
 the public Service being to fuit the Cafe 
 of others, as well as our own, muft be 
 performed only in general Terms ; where- 
 as we have every one of us, when we 
 conflder our own fpiritual or temporal 
 Circumftances, fome things particularly 
 to beg of God, that may be fuitable there- 
 to, and on which we may enlarge in 
 private Prayer, as there is Occafion. Our 
 Confe (lions of Sin fhould alfo be more 
 particular in fecret, than the Terms in 
 public Service will admit ; our Petitions 
 fv'/ Grace againft this or that prevailing 
 Sin, and ourThankfgivings for fuch Mer- 
 cies as we efpecially have received, fhould 
 be fo too, and have more room to be fo 
 N 2 ia
 
 i8o Of Prayer. CHAP. IX. 
 
 inourClofets than in public. In a word, 
 this part of Religion, I mean fecret Pray- 
 er, is fo natural, fo rational, foneceflary, 
 that it will be hard to fuppofe any Chri- 
 flian, who neglefts it, to have the Fear 
 or Love of God in his Heart, or any due 
 Belief or Senfe of his Dependance upon 
 him. Being affured therefore that fecret 
 Prayer is a Duty, which every one of us 
 owes to God, let us now confider, 
 
 II. Thofe two Cautions our Saviour 
 here interpofes in the Performance of it : 
 (i.) Againft Orientation. (2.) Againft 
 vain Repetitions. 
 
 (i.) Againft Oftentatlon. The Hypo- 
 crites in our Saviour's Time were ufed to 
 run into fome Corner of the Temple, or 
 of the Streets , or other Places of Con- 
 courfe, and there with Hands and Eyes 
 lifted up, perform what they called their 
 private Prayers ; to the intent, that being 
 obferved by the Multitude, their won- 
 drous Piety might be talked of: And thus 
 while they pretended to pay their Ho- 
 mage to God, they were in truth idola. 
 troufly worfhipping themfelves ; or pray- 
 ing to the People for Reputation, rat/ :r 
 than to him for Mercy ; and fettling a 
 Fund for their own Praifes, upon the foot 
 of his. Now this being an odious Moc- 
 kery
 
 CHAP.IX. OfTrayer. 18 
 
 kery of God, our Saviour teftifies his Ab- 
 horrence of it, and requires us to affeft 
 Secrecy in our Prayers, as much as they 
 did Ofennefs and Obfervation : that we 
 fhould not only not defire to be feen of 
 Men, when we perform them ;, but alfo 
 ftudioufly contrive to avoid it, by a ftricl: 
 and clofe Retirement. Nor is the Choice 
 of a private Tlace for our private Devo- 
 tions, all that is included : there are ma- 
 ny little Arts of Vanity, which Hypocrites 
 make ufe of to defeat the Intention of the 
 Letter. They will contrive perhaps to be 
 overheard at their Prayers, tho' they will 
 not be feen at them ; or by fome lucky 
 Hints in Converfation they will take care 
 it fhall be known how ftricl: they are in 
 fecret Duties, and the like. But all thefe 
 Arts, whatever they be, (for Hypocrify 
 has a thoufand fly Devices) are equally 
 condemned by the Reafon and Spirit of 
 this Caution ; and 'tis the part of our 
 Confciences to admonifh us faithfully of 
 them, that we do not deceive our felves. 
 Not that it is a Sin, after all, to ufe our 
 Voices in Clofet Prayers, tho 7 'tis poflible 
 by that means we may be overheard in it. 
 But when this or the like is done of fur- 
 foje to be discovered, when we pray alone 
 in our Clofets, with a dejign to be over- 
 heard ; or leave a Door unfaften'd, in 
 N 3 bofes
 
 OfTrajer. CHAP. IX. 
 
 bofes to be fur prized and feen ; or me 1 !!- 
 tion our Prayers in Company, with an 
 Intention of Vanity and Oftentation : This 
 is the Sin we are here cautioned againft. 
 
 Now tho' what has been faid was 
 ehiefly fpoken at firft offerfonal and fri- 
 gate Trayer, as diftinguifh'd from the o- 
 ther Kinds ; and tho' it is in the Nature 
 of the thing moft immediately applicable 
 thereto ; yet in thofe other Kinds of Pray- 
 er we are as much obliged to avoid what- 
 foever is really Oftentation, as in this. 
 We muftgo to the Church to worfllip God 
 in public (and the oftner we go the bet- 
 ter ;) consequently our Devotions muft 
 be feen there ; and probably our devout 
 and frequent Attendance may le commend- 
 ed too : But if we go to Church for that 
 very end,) to gain our felves a Reputation, 
 and to draw the Praifes of Men upon us ; 
 if, when we are there, we contrive to be 
 taken notice of by affeffedGefturesof De- 
 votion, a louder Voice than others, or 
 the like; 'tis Oftentation and Hypocrify. 
 Tho' Family "Prayers are to be ufed, and 
 whatever happens, we are not to be a- 
 ihamed of them ; yet Confcience towards 
 God, and the promoting Religion in our 
 Families, ought to be their cnly Prin- 
 ciple. If therefore we proclaim and boafi 
 of them, if we chufe fuch a public Room 
 
 in
 
 CHAP IX. Of "Prayer. 183 
 
 in our Houfes to perform them in, as that 
 we may be eafily overheard by the Neigh- 
 bourhood, or pray very hud on purpofe 
 that we may be fo; 'tis ftill Hypocrify 
 and Oftentation. Ejaculatory Prayers are 
 good upon proper Occafions, and at pro- 
 per Times ; but if we are venting them 
 at every turn, and do really affeff them in 
 Company, to be thought devout; that 
 wretched Mixture of Vanity makes them 
 criminal to us. And fo our Mental Pray- 
 ers, which as they are formed only in the 
 Heart, fhould be fent up from thence in a 
 ferious, but in a filent unobferved Devo- 
 tion ; if by any outward Poftures and 
 Actions we contrive to difcover them to 
 thofe about us, we lofe the Religion in 
 the Oftentation of them. In fhort, of 
 whatever Kind our Prayers are, if we 
 defign any thing elfe but God and true 
 Religion, we profane the Sacrifices of the 
 Lord, to whom alone is due the whole 
 Intention of fuch Afts of Worfhip ; and 
 whatever we may get of the Praife of 
 Men in this World, we have nothing 
 to exped, but the Portion of Hypocrites 
 hereafter. 
 
 (2.) The fecond Caution which our 
 
 Saviour here gives us, is againft vain Re~ 
 
 fetitions. He neither fays, nor can his 
 
 Meaning be, that we fhould ufe no Repe- 
 
 N 4 titions
 
 84 Of Treyer. CHAP. IX. 
 
 titions at all ; for we have many Inftan- 
 ces to the contrary in ffytvid's Pfalms ; 
 and we have the Example of our Saviour 
 too, who in his Agony in the Garden 
 frayed thrice, faying the fame Words. But 
 we are forbid fuch Repetitions as are vain 
 and needlefs, fuch as the Heathens ufed, 
 who thought their Gods would the rather 
 hearken to them for their much fpeaking ; 
 fuch a minute descending to 'Particulars in 
 our Prayers, as if that infinite Being we 
 pray to, did not know our Cafe, till we 
 our felves inform him fully of it ; fuch a 
 Multiplicity of Words to exprefs one and 
 the lame Requefr, as if he were liable to 
 miftakeus, and could not apprehend what 
 we defire, without laborious Explicati- 
 ons ; fuch Flourishes ofRhetorick, and fuch 
 a Trtfu/ton of ^Arguments to enforce it, as 
 if he were to be deceived or flattered into 
 Compliance, or did not confider the Rea- 
 fonablenefs of what we ask, or were not 
 inclined to do us good without much Per- 
 fwafion. Thus indeed it is fometimes ne- 
 ceffary to apply our felves to Men, who 
 tho' they fhould be able to help us, may 
 not know our Wants, or may not readily 
 apprehend us ; or tho' they do, may per- 
 haps be unwilling, and need to be per- 
 fwaded : But God has none of thefe Im- 
 perfections and WeakneiTes ; he under- 
 
 ftands
 
 CHAP. IX. ~OJ "Prayer. 185 
 
 ftands our Neceflities better than we do 
 our felves ; he knows both how and when 
 to help us, and froin the infinite Compaf- 
 fion pf his Nature, is more ready of him- 
 felf to help, than we are to defire he fhould. 
 For this Reafon Solomon difcreetly advifes 
 us againft much talking in our Prayers. . 
 God is in Heaven^ and thou ufon Earthy Ecclef. $. 
 therefore let thy Words le few. And our z * 
 Saviour cautions us in this Paragraph a- 
 gainft vain Repetitions. Whatever is not 
 requifite to heighten our Devotions, or 
 whatever is ufed meerly to lengthen them, 
 and whatever may imply, or feem to fup- 
 pofe any of the beforementioned Weak- 
 nefTes and Imperfections in God, are the 
 Repetitions here condemn'd. In oppofi- 
 tion to which our Lord has prefcribed us 
 a Form or Pattern of Prayer, extreamly 
 fhort, and yet expreflive and fignificant 
 of every thing in general Terms, which 
 we can or ought to defire. Some per- 
 haps will fay, If God knows our Wants, 
 and will fupply them, of what Ufe is 
 Prayer ? Why fhould we pray at all ? 
 To which we may anfwer, that as Thanks 
 and Praife are not required of us, as bring- 
 ing any Profit to God ; his Glory and Ho- 
 nour are the fame, however neglectful we 
 may be of our Duty ; fo neither is Prayer 
 required as neceffary for the conveying 
 
 any
 
 1 86 Of Prayer. CHAP. IX. 
 
 any Knowledge of our Wants to God, or 
 perfwading him to relieve them ; but as 
 an Exercife of our Faith, and an Acknow- 
 ledgment of our conftant Depends nee up- 
 on him. As he who does not give Thanks 
 for the Benefits he receives , is not wor- 
 thy of them ; fo like wife he who does not 
 defire and ask a Blefling, does not deferve 
 to have it beftow'd upon him. This 
 therefore being the Ground and Reafon 
 of Prayer, not the laying open our Wants 
 before God by way of Information, or 
 the prevailing with him by florid Argu- 
 ments to help us ; but the reducing to 
 Practice an humble and believing Senfe 
 of his Power, hisGoodnefs, and his other 
 Attributes, and of our own Dependance 
 upon him ; it will appear in the Nature 
 of the thing, that Prayer it felf is ftill ne- 
 cefTary, becaufe 'tis decent, reafonable, 
 and commanded ; and yet that Abun- 
 dance of Words in Prayer is needlefs, as 
 by the Caution here 'tis alfo finful ; I will 
 now proceed, 
 
 III. In the third place, to make fome 
 fhort and general Obfervations from this 
 Divine Platform and Example of Prayer, 
 which our Lord has Jeft us ; and -they 
 fhall be thefe that follow. 
 
 (i.) That
 
 CHA*.IX. Of Prayer. 187 
 
 (i.) That a Form of Prayer is lawful, 
 not only in our public Services, but in our 
 private EJevotions too* Our Saviour is 
 fpeaking here of fecret or clofet Prayer, 
 and he bids us pray fofaf, thus, Oar Fa- 
 ther, &c. that is , either in thefe Words 
 (for the Prayer it felf is exprefly delivered 
 as a Form, Luke 11.2.) or after this man- 
 ner^ which will imply not only that we 
 fhould put up thofe or the like Petitions, 
 but that we fhould, or may at leaft, pray 
 alfo in a prepared Form of 'Words , as this 
 which he gives us for a Pattern is. 
 
 (2.) That "Brevity is moft proper and 
 moft acceptable in our Devotions ; not 
 but that upon particular Occafions, fpiri- 
 tual or temporal, we may enlarge, as the 
 Fervency of our Minds, or the Neceffityof 
 the Benefits we pray for, may excite us : for 
 long Prayers are not finful meerly as they 
 are long, but as they are lengthened out of a 
 vain Notion of being more accept able toGod 
 thereby, or as they are ff un out by imper- 
 tinent , needlefs, and affefled Repetitions. 
 
 (3.) That the Method of the Lord's 
 Prayer is not ftri&ly and to the utmoft 
 Nicenefs binding, yet in general it is : 
 that is, we fhould begin with a decent 
 and devout Preface, and end with a like 
 folemn Conclufion, and order the Matter 
 as well as the Manner of Petitions, in fome 
 
 general
 
 1 88 OfTrajer. CHAP. IX. ' 
 
 general Proportion, to the Diredory here 
 given us, as particularly, 
 
 (4.; That our Defire ifcSfiritual Blef- 
 fings (hould take up more room in our 
 Hearts and Devotions than of temporal. 
 There is here but one fhort Petition for 
 the NecefTaries of this prefent Life, Give 
 us this "Day our dally "Bread : but there are 
 two which regard our fpiritual State, viz. 
 for the Forgivenefs of our paft Sins, and 
 the preferving from Sin for the future. 
 
 (^.) That what tends Immediately to the 
 Glory of God in the World, fhould be the 
 chief Subject of our Prayers, and moft re- 
 garded in them. Here are but fix Peti- 
 tions in all ; and the three firft ('which 
 have the Precedence, as of more Concern 
 than the other) do efpecially relate to the 
 Glory and Honour of God, as, Hallowed 
 le thy Name ; Thy Kjngdom come ; Thy Will 
 le done in Earth, as it is in Heaven. 
 
 (6.) That we fhould pray for others, 
 as well as for our felves ; for it runs in the 
 Plural Number, Our Father ; Give us 
 this Day our daily Bread ; Forgive us our 
 Trefpaftes ; Lead us not into Temptati- 
 on ; Deliver us from Evil. 
 
 (j.) That Praljes, and particular Ado- 
 ration and Acknowledgment of God's 
 Tower, and other Glorious Attributes, 
 Ihould be join'd with all our Prayers. Sp 
 
 here,
 
 CHAP. IX. Of "Prayer. 189 
 
 here, Our Father which art in Heaven. 
 For thine is the Kjngdom, the Tower, and 
 the Glory, for ever and ever. Amen. 
 
 (%.) We muft obferve, that tho' the 
 Intercejjion and Merits of Chrift are not 
 here pleaded or mentioned fbecaufe Chrift 
 had not then differed upon the Crofs, nor 
 afcended into Heaven to enter upon his 
 Mediatorial Interceflion for us, -when he 
 
 Erefcribed this Form of Prayer -J yet we 
 :arn abundantly from other Places in the 
 New Teftament, that we muft fut up all 
 our 'Prayers through him, and in his Name, 
 not hoping to be accepted on any other 
 Terms ; and indeed he himfelf inftru&s 
 us elfewhere of theNeceflityof this, when 
 he tells us, Whatfoever ye fhall ask of the j h n 15. 
 father in my Name, he wiUgiveityQU.il- &ij 
 Having drawn thefe general Obfervati- I<5 ' 
 ons,and that in as fmall aCompafs as was 
 poffible, it now remains only that I con- 
 clude with a fhort Paraphrafe of the Lord's 
 Prayer ; and the rather fhort, becaufe it 
 would not be proper to make a long one, 
 fince the Prayer it felf was defigned as a 
 Pattern of Brevity and Concifenefs in our 
 Devotions ; and yet every Word being fo 
 yery copious and expreffive, it muft be 
 ^ach a Paraphrafe, as may give us at leaft 
 eneral Notion of the Extent and Mean- 
 of each Sentence in it, 
 
 Moft
 
 190 OfTrayer. CHAP. IX. 
 
 " Moft Glorious God, the Creator and 
 " Sovereign of all things, the Father'of 
 " our Lord Jefits Chrift^ and in him, by 
 " Adoption and Grace, the Father of all 
 " true Chriftians, infihite in Compaf- 
 " fion towards them, and infinitely pow- 
 " erful, as well as ready to grant, what- 
 " ever is fit for them to ask : May thy 
 " Name be every where adored with the 
 " profoundeft Reverence ; thy Power, 
 " thy Wifdom, thy Juftice, thy Mercy, 
 " and all thy other glorious Attributes, 
 " which thou difplayeft not only in Hea- 
 " ven, but from thence over all the World, 
 " be acknowledged with humble Awe 
 " and Admiration, Fear and Love, by 
 " all Mankind. Let thy Holy Spirit rule 
 *' in our Hearts, fubdue our Corruptions, 
 " and engage our Affeftions to a moft 
 " willing Obedience to thy Laws : Let 
 " all Nations be enlightened with a true 
 " Knowledge of Thee, andof^/krC^n/? 
 " whom thou haft fent : Let the Heathen 
 " become his Inheritance, and the utter- 
 " moft Parts of the Earth his PofTeflion ; 
 " and in thy due time compleat the Num- 
 " ber of the Elecl:, and bring us all to thy 
 " everlafting Kingdom of Glory. Shou/ 
 *' down upon us fuch Influences of. tfe/ 
 " holy Spirit, as may enable us to fubnj> 
 " cheerfully to thy Will in every
 
 CHAP. IX. Of Grayer. 191 
 
 " and obey thy Commands faithfully, v 
 
 < with the fame Readinefs, Sincerity, 
 
 " and Delight, as the Angels do in Hea- 
 
 " ven. Vouchfafe to beftow upon us 
 
 :c this Day, whatever thy Divine Wif- 
 
 r>i dom (which beft knows what is fit for 
 
 " us) fhall fee necefTary to the Support 
 
 " of our Bodies, to the Advantage of our 
 
 ^ Affairs, to the Comfort of our Minds, 
 
 " and above all to the fpiritual Benefit of 
 
 " our Souls. Pardon all our Sins, and 
 
 ; c for the fake of jefus Chrift, lay not 
 
 Ct upon us the Punifhment for them 
 
 * which we deferve : Forgive us, Gra- 
 
 * cious Lord, as we in obedience to thy 
 :c Command, are heartily ready to for- 
 *' give all fuch as have injured or offend- 
 
 c ed us. Remove far from us whatever 
 ' may prove an Occafion of Sin, or a 
 ' Temptation to it ; or at leaft, fupply 
 
 * us by thy Holy Spirit with Strength 
 >4 and Refolution effectually to overcome 
 '' all Temptations. Deliver us from, Sin, 
 c that worft of Evils which can befal us ; 
 ' and from the Devil, the Author of it : 
 '' that his malicious Subtlety may not be 
 *' fuffered to draw us into Wickednefs, 
 : ' nor his malicious Power be allowed to 
 *' hurt us here, or to triumph in our 
 " Damnation and Mifery hereafter. All 
 " this we beg, moft Gracious Lord, as 
 
 " acknow-
 
 Of Prayer. CHAP. IX. 
 
 " acknowledging that thine is the King- 
 t( dom ; thou only haft Right to the Ado- 
 " ration and Service of all thy Crea- 
 <( tures ; thine is the Power, thou over- 
 " ruleft all things both in Heaven and 
 " Earth, and canft do abundantly above 
 " whatever we can ask or think ; and 
 " thine is the Glory, the Praife of all 
 a Good things we have enjoy'd already, 
 " or do now enjoy ; the Glory of thy 
 " Grace in our Redemption, and in the 
 " Conduft of thy faithful Servants hi- 
 ;c therto by thy Word and Spirit, is ex- 
 " ceeding great j the Glory of thy Provi- 
 " dence is magnified in all Events from 
 <c the Beginning of Time, and may the 
 <e Glory of both be given thee in the 
 u moft thankful Praifes and Hallelujahs 
 *' to all Eternity. Amen. 
 
 CHAP,
 
 CHAP.X 
 
 CHAP. X. 
 
 Of Fafting. 
 
 MATT. VI. 16,17,18. 
 
 Moreover, when ye faft, le not as the 
 Hypocrites, of a fad Countenance : For 
 
 they disfigure their Faces, that they may 
 appear unto Men to faft. Verily I fay 
 unto you, they have their Reward. 
 
 *But thou y when thou fafteft, anoint thine 
 Head, and wajh thy Face : 
 
 That thou appear not unto Men to faft, 
 but unto thy farther which is infecret: 
 *And thy Father which feeth in fecret, 
 Jhatt reward thee openly. 
 
 H E Laft of the Three great 
 religious Duties, in the 
 Performance of which our 
 Lord cautions us againft 
 Oftentation, or a defire of 
 Applaufe, is that of Faft- 
 O ing, 
 
 Vol. 2
 
 Of Fafting. C#AP. X. 
 
 ing, and the Caution is delivered in 
 Words to this Effeft. 
 
 " Likewife, when by religious Fafts 
 " and Mortifications, ye pretend to im- 
 " prove Devotion, or difcipline your 
 <f felves to Vertue, beware that thefe 
 " excellent Purpofes be pot corrupted by 
 " a mixture of Vain-glory, which will 
 x< turn the whole into a Scene of grofs 
 " Hypocrify. Shew not your felves a- 
 " broad, at fuch a Time, with any af- 
 M fe&ed Gloominefs or Dejeton in your 
 " Looks, or any formal Singularities in 
 " your Air, or Gate, or Drefs, to draw 
 " the Neighbourhood into an Opinion of 
 " your extraordinary Sanclity, and fe- 
 " vere and mortified Lives. For if ye 
 " thus affeft the Praife of Men, thofe 
 " empty Praifes are all the Reward ye are 
 4< like to meet with. God fees through 
 " and defpifes, and abhors thefe little 
 " Arts of Ofbentation, however Men may 
 " be deceived by them, and will condemn 
 " you at the laft as Hypocrites. Let your 
 " Fafting therefore be, as it ought to be, 
 " a pure and fimple acl: of Religion ; and 
 " as fuch, make it as private in the Per- 
 '* fbrmance as ye can ; appear outward^ 
 " ly as at other Times, with the fame 
 " Eafmefs and Freedom in your Mein 
 " and Countenance, the fame Decency 
 
 " and
 
 CHAP. X. QfFaJKtg. 195 
 
 " and Neatnefs in your Drefs; that 
 " Men may not be able to diftinguifh 
 " when ye fa ft, and when ye do not. 
 " *Tis enough, that God obferves you: 
 v Humble your felves in fecret before 
 ** him only, and he will publickly re- 
 " ward you for it, before Men and 
 " Angels, at the great Day of Recom- 
 " pence. 
 
 Now voluntary Failing, tho' not di- 
 re&ly commanded in this Place, yet from 
 what our Saviour here fays about it, 
 may be fuppofed to be a Chriftian Du- 
 ty. I fhall therefore confider, 
 
 I. The Duty of Fafting in general, as 
 a Duty required under the Chrifti- 
 Difpenfation. 
 
 II. The Ends and Ufefulnefs of Faft- 
 ing. 
 
 III. The proper Meafures of this Du- 
 
 ty- 
 
 I. Let us confider the Duty of Faft- 
 ing, as a Chriftian Duty. It may be 
 faid, that however our Lord was plea- 
 fed to excufe his Difciples from Fafting, 
 whileft he was with them upon Earth, 
 yet he aflures thofe of John the G Bafttft,M*' 
 and that in the hearing of his own Dif- 14 ' 15 ' 
 ciples, that there fhould come a Time 
 O 2 when
 
 */%. CHAP.X. 
 
 they fhouUfaft, and that not only 
 for want of neceffary Supplies to fatisfie 
 their Hunger and Thirft, which was 
 their Cafe very often; and which fome 
 Interpreters would have to be the Mean- 
 ing of our Saviour's Anfwer there, but by 
 voluntary and religious Fafting, which 
 certainly is the more proper Senfe of the 
 Words : For doubtlefs the Queftion was 
 propofed concerning fuch Fafting, as the 
 Difciples of John and the Tbarifees ob- 
 ferved, either voluntarily of themfelves, 
 or by Direction and Inftitution of their 
 feveral Seb ; but they knew very well, 
 that the Difciples of thrift did not ob- 
 ferve Fafts, fo that if he thought fit to 
 anfwer their Queftion appofitely, when 
 he faid, that they fhould faft, he muft 
 mean religious Fafting, and fo no doubt 
 his Difciples underftood him : For after 
 his Afcenfion into Heaven, when the A- 
 poftles to whom he had committed the 
 Care and Government of the Church, be- 
 gan to enter upon that Holy Miniftry, 
 they thought themfelves obliged to ob- 
 ferve this Duty of Fafting, as foon as 
 there was a proper Occafion for it. It 
 does not appear to be required of them 
 by any exprefs Command, nor was there 
 any need for it, the Jews being well ac- 
 cuftomed to Fafting upon all proper Oc- 
 
 cafions.
 
 CHAP. X. OfFaJllng. 197 
 
 cafions. Thus "David fafted, when he 
 befought the Lord for the Child that 
 was born to him, by the Wife of 'Uriah. 
 And St. Luke relates of oAnnah a de- 
 vout Woman, that notwithftanding her 
 very great Age, fhe departed not from 
 the Temple, but ferved God with Fail- 
 ings and Prayers Night and Day : And 
 many other Inftances might be given, by 
 which it would appear, that the Jews 
 were eafily difpofed to this Duty ; it be- 
 ing a common Notion amongft them, 
 that in the Time of Affli&ion and Su 
 fering, or for the obtaining of fome great 
 Bleffing, they ought to humble them- 
 felves, and to pray, which was very pro- 
 perly accompany'd with Fafting. Nor 
 was it the Notion of the Jews only, but 
 of all the Eaftern Nations. How readi- 
 ly did the King of Nineveh, appoint a 
 Faft upon the threatning of Jonah, al- 
 tho' a ftranger Prophet, and a Meffen^ 
 ger from a God whom they did not wor- 
 ihip ; and how folemn, how ftrift, how 
 univerfal was that Faft ? If it be obje6t- 
 ed, that this was probably done by the 
 Prophet's Direction, and in Obedience to 
 him only, for that Fafting being an hard- 
 fhip upon Human Nature, feems not to 
 have been the Diclate of meer natural 
 Religiqn : Let us enquire into the Pra- 
 O i dice
 
 OfFafting. CHAP.X. 
 
 Uce'of other Nations, fuch as Inttia and 
 China, in the remoteft Parts of the Eaft, 
 who could have no Communication with 
 the Jews, nor have any Thing of Divine 
 Revelation to guide them ; and we fhall 
 find, that their Philofophers and Sefts of 
 devout Perfons, not only taught them 
 many ufeful Maxims of Government, 
 and Rules of Life : But exercifed, and 
 do ftill praftife fuch Inftances of Mortifi- 
 cation, and particularly Failing, as might 
 appear incredible, if they were not atte- 
 fted by Eye-witnefTes of good Authority ; 
 and by this it is evident, that however 
 thefe Aufterities feem a Violence upon 
 Nature, yet they have been prafrifed, as 
 the Dictates of natural Religion, and not 
 by Imitation only of the Jewifh Difci- 
 pline. Religious Fafting being therefore" 
 a Practice of all Nations, and in all Ages, 
 as well before, as in our Saviour's Time; 
 no wonder, that he fhould adopt it into 
 his Religion, as a Duty to be obferved 
 by all his Followers. And accordingly 
 St. Paul fays of himfelf, in his Second 
 Epiftle to the Corinthians, that he was in 
 i.F a fti n gs often. By which, having juft 
 before mentioned Hunger and Thirft, 
 that other fort of Fafting upon necefii- 
 ty and want ; 'tis plain, he means fuch 
 voluntary Fafting, as he thought fit, to 
 
 en-
 
 CftAP. X. OfFafting. 199 
 
 enjoin himfelf the better to difpofe him 
 to pray for that Grace and Afliftance, 
 which was requifite to enable him to 
 perform his Duty, and to bear his Suf- 
 ferings, And as he performed this Du- 
 ty himfelf, fo doubtlefs he required the 
 Pra&iceof it in all the Churches he plant- 
 ed, as the other Apoftles did in theirs ; 
 for frequent Facing was an early Pra- 
 dice in the Chriftian Churches, as the 
 firft Ecclefiaftical Writers inform us. 
 And tho' it did by Degrees degenerate 
 into Superftition, and new and ftrange 
 Aufterities were added, and many im- 
 pertinent and burdenfome Niceties in 
 the Obfervation ; and then Men began 
 to be proud of their Humiliations, to 
 place all Holinefs, if not all Religion in 
 the Performance of fuch mechanical In- 
 junftions, and to fancy that they merited 
 at the Hands of God thereby : Yet this 
 Superftition, thefe vain Additions and 
 falfe Notions being purged away from it 
 at the Reformation, our Church difcreet- 
 ly and pioufly continued the ufe of Fail- 
 ing, in fuch manner as our Saviour and 
 the Apoftles left it, and it is ftill as necef- 
 fary a Duty, and as expedient to the pro- 
 per Ends of it as ever. 
 
 O 4 II. Our
 
 200 Of faftmg. CHAP. X. 
 
 II. Our Second Enquiry therefore is 
 to be for what Ends and Ufes in Reli- 
 gion Fafting was appointed, and how 
 it may be ferviceable to the encreafe of 
 Piety and Vertue : For what has been fo 
 generally praftifed by good Men, mufti 
 be fuppofed to have a Tendency to fome 
 good Purpofe ; and having always had a 
 
 Elace amongft religious Duties, it may 
 e taken for granted, that when duly 
 performed, it minifters to fome religious 
 Ends. Now thefe are Three, (i.) To 
 raife and quicken our Devotions ; 
 (2.) To humble and punifh our felves 
 tor Sin; and, (3.) To bring our fen- 
 fual Appetites and Lufts, under a due 
 Subjection for the future. 
 
 (i.) To raife and quicken our 'Devoti- 
 ons. When the Stomach is loaded, the 
 Fumes and Vapours arifing thence, are 
 apt to cloud the Head, to diflipate the 
 Powers of the Mind, and clog the Affe- 
 clions ; efpecially, with regard to fuch 
 fpiritual Exercifes, as Prayer and Medi- 
 tation, wherein the Mind fhould wholly 
 draw it felf off from this World, and 
 exert it felf with the utmoft Fervency 
 and Vigour towards Heaven. 'Now Faft- 
 ing, as it takes away thofe Impediments, 
 gives greater Freedom to Contemplati- 
 on,
 
 CHAP. X. Of Fafting. aqii 
 
 on, more Vivacity to our Apprehenfion 
 pf Things Spiritual, more Scope to a de- 
 vout and pious Soul to exert it felf, by 
 how much the lefs the fenfual Appetites 
 are indulged. And therefore, tho' Pray- 
 er is a Duty every Day, and fo cannot al- 
 ways be attended with Fafting; and tho 1 
 it is more efpecially and abundantly to 
 be exercifed on the Lord's Day, which 
 being a Day of fpiritual Rejoicing to 
 Chriftians, they ought not then to faft ; 
 yet the Prudence of good Men has ever 
 taught them, when they have had extra- 
 ordinary Occafions for Prayer, and have 
 fet a-part any of their common Days for 
 that Exercife, to join Fafting with it, that 
 they might with greater Application and 
 Intenfenefs pour out their Souls before 
 God, and keep their Hearts more clofely 
 to a religious Frame, and keep their 
 Heads as clear as poflible, for the impor- 
 tant Bufmefs they are engaged in. This 
 then is the fir ft End of Fafting. 
 
 (2.) The Second is, to humble and of- 
 flitt Qurf elves for Sin. When our Con- 
 fciences, awakened by the Grace, or ftart- 
 led by fome angry Providence of God, in- 
 to a deep Senfe of Guilt ( either the Guilt 
 of all our Sins in general, or of any (arti- 
 cular very grievous Sin, that lies heavy 
 upon us) are led ^to a godly Sorrow and 
 
 Repen-
 
 203 Of'fafiig. CHAP. X. 
 
 Repentance, and we are earneftly defi- 
 rous of making our Peace with God 
 through Chrift, by an humble Confefll- 
 on, condemning our felves for what we 
 have done amifs, and cafting our felves 
 upon his infinite Mercy for a Pardon. I 
 fay, when the Cafe is thus with us, 
 what can be a more proper Way to ex- 
 prefs our inward Trouble of our Minds, 
 or at leaft more natural to go along with 
 it, than fuch a neglect of our Bodies, as 
 Fafting, which is the common Effect of 
 extraordinary Grief, even upon any fe- 
 cular Occafion ? What can be more de- 
 cent, than thus to fhew an Holy Indig- 
 nation at our felves for having offended 
 God, or thus to revenge upon our felves, 
 the former finful Indulgence of our Lufts 
 and Appetites ? How fit is it, that that 
 Body by which we have been fo oft led 
 into Sin, fhould have its fhare in the Sor- 
 row, and fhould fmart under the Difci- 
 pline of Repentance ? How reafonable 
 and prudent for us to Judge our felves, 
 that we fhould not le judged, to embrace 
 a voluntary Punifhment, by the Severi- 
 ties of Mortification ; that we may be 
 comforted hereafter, when thofe whole 
 Sins fat eafy upon them in this World 
 fhall be tormented ? I would not be mi- 
 flaken here, as if I thought that -Rifling, 
 
 or
 
 
 .X. OfFafting. 
 
 or any other Mortifications for Sin, would 
 attone for it in the fight of God, and me- 
 rit Pardon for it at his Hands, for certain- 
 ly nothing but the Blood of Chrift can 
 do that; but I fpeak of them only, as 
 proper Teftimonies of the Truth and 
 Depth of our Repentance, of our hatred 
 of Sin, and abhorrence of our felves for 
 it ; all which together may recommend 
 us by way of Fitnefs and Preparation, 
 not by way of Merit, to fuch an Inte- 
 reft in the Mercies of God through Chrift, 
 as will at laft fave us. And to fuch an 
 ufe has Fafting always been applied by 
 good Men, in their private Humiliations 
 for Sin ; and by the Authority of religi- 
 ous Governments, when they have ap- 
 pointed public and folemn Fafts, to de- 
 plore the Sins of the Nation, to avert 
 the Wrath and Judgments of God, and 
 to qualify themfelves for any fpecial Ble 
 fing they have to beg of him. But, 
 
 (3.) There is yet a farther ufe of Faft- 
 ing: For it may look not only backward, 
 as expreflive of a deep Remorfe for Sins 
 already paft ; but forward alfo, to bring 
 our fenfual Affet ites andLufls under a due 
 Suljeflion for the future. When ^dam 
 was in his State of Innocence, the fen- 
 iual Part of Man was under the Govern- 
 frtent of his Reafon, anc} that was gui- 
 ded
 
 204 a *- P. X; 
 
 ded by Religion: But the Corruption of 
 our Nature by his Fall, fo overthrew 
 the Order of Things, that the Faculties 
 of the Soul, having rebelled againft Re- 
 ligion, were juftly left themfelves to be 
 enflaved by the inferior Appetites of the 
 Body; and now, as this or the other 
 Humour prevails in the Blood and Animal 
 Spirits, our Inclinations violently lead us, 
 and our Reafon is not able to controul 
 them, and the fmall ftill Voice of Religi- 
 on is not to be heard in fuch a Tumult. 
 Hence Luft and Intemperance are con-, 
 tinually prompting Men, and too often 
 prevail with them ; and the Love of Eafe 
 and Pleafure ( even in thofe who are o- 
 therwife good Men ) make them fome- 
 what Lifllefs to Religion, and very much 
 unqualify them to faffer Hardships for a 
 good Conference, if they fhoujd be cal- 
 led to it. Now Fafting goes a great 
 way to rectify all thefe Diforders. By 
 keeping {he Blood cool, and the Spirits 
 at a moderate pitch, it reduces the Body 
 to a governable Tamper, and gives the 
 Powers of Reafon opportunity to exert 
 themfelves, and when-ever Reafon can 
 l>e heard, Religion will By retrench- 
 ing Luxury and Excefs, in Eating, and 
 Drinking, it ftarves irregular Luft, 
 is cherifhed by nothing more than 
 
 thofe
 
 CHAP. X. Of Fafting. $05 
 
 thofe Indulgences. By frequently ufmg 
 Men to crofs their fenfual Defires and 
 Appetites, and to put themfelves under 
 voluntary Hardfliipsj it wears off that 
 Tendernefs and Delicacy that fo ill be- 
 comes the manly Conftitution of a Chri- 
 ftian, enures them to bear much greater 
 Difficulties, that may happen to be laid 
 upon them, weans them from the Affe- 
 ctation of Eafe and Pleafure, renders 
 that eminent Duty of Self-denial famili* 
 ar to them, and fo mortifies them to the 
 World and its Enjoyments, that their 
 Minds are more fpiritualized, their Re- 
 lifh of Religion, and a Life to come is 
 heightened, and whatever Croffes, and 
 Afflictions, and Perfecutions they meet 
 with in their way to Heaven, they have 
 little Power to move them. For theie 
 Reafons St. Taul took care by Faftings 
 and Mortifications to keep his 'Body un~ * Cor. 9. 
 der, and bring it under Subjeffion. And 27 * 
 has advifed us alfo of the Neceflity of it. 
 For if ye live after the Flejh, ye fhall die ; Rom - 8 - 
 lut if ye through the Spirit, do mortify the l? 
 'Deedsoftbe'Body, yefhalllive. Andthus 
 the Primitive Chriftians prepared them- 
 felves for Perfecution, by beginning it 
 firft upon themfelves, in a courfe of fe- 
 vere and frequent Mortifications. I 
 have now done with the Ends of Faft- 
 
 ing,
 
 ao6 OfFafling. CHAP.X, 
 
 ing, and fhall proceed to confidcr, 
 
 III. The proper Meafures of this Du- 
 ty. And here I muft obferve in gene- 
 ral, that Fafting does not only imply 
 the refufing our ordinary Suftenance, 
 and Refrefhments of Eating and Drink- 
 ing, but includes alfo a declining offecu- 
 Ifa. 58. 3. j ar pi ea fa res an( j Gratifications, of every 
 other fort for the Time, fo as to render 
 the Mortification uniform, and to hum- 
 ble the Vanity of our Minds, as well as 
 curb the Appetites of the Body, and both 
 thefe in Proportion to that kind of Faft- 
 ing, which we perceive to be neceffary 
 for our Purpofe : I add this laft Claufe, 
 becaufe Fafting is of two Kinds, the one 
 fevere, but fhort; the other moderate, 
 but long continued. 
 
 The Firfl is Fafting in the ftrifteft Pro- 
 priety of the Word ; when for a whole 
 Day, or much the greateft Part of it, we 
 reject all ufe of Meats, and Drink, and 
 Pleafures, retiring from the World, and 
 confining our felves to religious Medita* 
 on, and to devout and fervent Prayer, 
 with a due Attendance on the Worlhip 
 of God in public, if we can have the Op- 
 portunity. In this ftricl: manner fhould 
 be kept thofe general and folemn Fafts, 
 appointed by Authority for national Hu- 
 miliation
 
 CHAP. X. Of Fa/ling. 207 
 
 miliation and Repentance ; attending at 
 Church both Parts of the Day, to la- 
 ment before God our own and the Na- 
 tions Sins, and to implore thofe public 
 Bleflings, which we are called to pray 
 for at that Time ; fpending the reft of 
 the Day in the like pious Offices at home, 
 and eating nothing ( if our Conftituti- 
 ons will bear it) till the Evening. This 
 fort of Failing alfo may in fome Cafes 
 by a Parity of Reafon be proper and re^ 
 quifite for private Perfons, when their 
 Confciences being burdened with Re- 
 morfe for fome particular and grievous 
 Sin, or with a deep Senfe of all their Sins 
 in general, they defire to perform a fpe- 
 cial Aft of Repentance and Self- revenge, 
 and to make their Peace with God there- 
 upon. Or, when they lie under any 
 great Affliction, and would follicite more 
 earneftly the removal of it ; or fear any 
 great impending Evil, and would avert 
 it, or are defirous of any Blefling from 
 Heaven of very great Confequence to 
 them, and would exert their utmoft Fer- 
 vour and Devotion in praying for it. 
 But if (as in fome Conftitutions it may 
 fo happen ) this ftricl: and total Fading 
 may prove an hindrance to their Devo- 
 tion, Prudence join'd with Piety muft 
 direct them what to do; for after all,
 
 ao8 OfFaJlivg. CHAP.X. 
 
 Tafting is in this Cafe (I mean, when 
 intended as an help to Prayer) no more 
 than a ministerial or aflifting Duty ; and 
 if it hinder, inftead of helping, is no Du- 
 ty at all. 
 
 The Second Sort of Fafting is a Courfe 
 cf oAlftinence continued for feveral Days 
 together, wherein we confine our Appe- 
 tites not within the Bounds of Tempe- 
 rance only ( for this is always a Duty,) 
 but of Self-denial and Mortification, to a 
 very ffaring Ufe of Meats and Drink, as 
 to the Quantity, and a choice of the flain- 
 efl, courfeft, and leafl agreeable forts of 
 them, as to the Quality ; with a general 
 dijregard of Pleafure and Ttiverfions the 
 whole Time, or at leaft a very tender 
 and cautious Admittance of them, and art 
 induftrious Care to fit as loofe to them 
 as poflible. It is not requifite here ( as 
 it is in Fafting properly fo called) to 
 fpend all the Interefts of our Time in at"b 
 of Religion and Devotion, tho' it may 
 be fit to interfperfe it with more frequent 
 returns of Prayer than ordinary, accord- 
 ing to our fpiritual Occafions ; but we 
 ought always to accompany this fort of 
 Fafting, as well as the other, with a par- 
 ticular Difpofition to Penitence and Piety, 
 a ft rift Watchfulnefs over our Appetites 
 and Paflions; and a conftant Diligence 
 
 in
 
 CHAP. X. Of Fafting. f 209 
 
 in obferving our own Weaknefs, and a 
 ftudioufnefs of all proper Ways and Means 
 to get the Mattery over them. Now 
 that fuch an oAbftinence as this, fo regu- 
 lated and fo attended, may not impro- 
 perly bear the Name tfFafiing, is plain ; 
 both, becaufe in the Language of Holy 
 Scripture, it is fometimes call'd fo (for 
 fo muft all thofe Places be underftood, 
 that fpeak of Fafting feveral Ttays toge- 
 ther , except in the Cafe of Mofes, Elijah, 
 and Chrift, who were fupported by fpe- 
 cial Miracle : ) And becaule it really an- 
 fwers fome of the great Ends of Fafting 
 as much, and fome others of them more 
 effectually, than all the ftriftnefs that can 
 be on one (ingle Day. It may ferve to 
 compofe the Mind to Prayer, and to ex- 
 cite Devotion in thofe, who cannot bear 
 a ftrict and total Faft, but would be hun- 
 dred by it. It tends to Humiliation, Re- 
 pentance, and Reformation of Life, as it 
 tends to Mortification. And indeed, this 
 laft is the peculiar ufe of it. For Mor- 
 tification is not to be the work of now 
 and then a Day, but requires long Abfti- 
 nence, and repeated Reftraints to effeft 
 it, as it fhould be. The Church there- 
 fore has fet a-part the Forty Days of Lent, 
 as an annual returning Seafon for it ; and 
 were this Seafon duly fo imploy'd, it 
 Vol. 2. P would
 
 2io . Of Faftivg. CHAP. X. 
 
 -would be found by Experience, to con- 
 tribute very much, by the Grace and 
 Bleffing of God, to the reducing our fen- 
 fual Lufts, and bringing our bodily Ap- 
 petites under Government, to the draw- 
 ing of our Affe&ions from this World, 
 the mortifying us to fecular and vain 
 Pleafures, and the making us more feri- 
 ous and devout in our Religion, Ha- 
 ving thus confidered the Meafures of Fad- 
 ing, as applicable and proper to the fe- 
 veral Ends and Ufes of it, I fhall only 
 add farther on this Head, that no cer- 
 tain Meafures of it can be univerfally laid 
 down, as obligatory to all: Every Per- 
 fon, who is fo well difpofed, as to pra- 
 ftife it in any meafure, muft be left to 
 regulate the particular Manner and Fre- 
 quency of it, as Age and Strength, and 
 Conftitution, are able to bear. For tho' < 
 we are required to mortify the Deeds of 
 the Body, our Religion does not put 
 fuch hardfhips upon us, as may deftroy 
 the Body it felf. 
 
 I have faid nothing here, except in 
 the Paraphrafe at the beginning of that 
 Oftentativn in this Duty of Fafting, 
 which our Saviour particularly cauti- 
 ons us againft. And I think I need not ; 
 that Crime being altogether the fame in 
 its Nature, in this, as in the two for- 
 mer
 
 CHAP. X. OfFafling. an 
 
 mer Articles of Alms and Prayer; and ha- 
 ving fpoken of it there, I fhould but re- 
 peat the fame again, if I conftder it a- 
 frefh under this Head of Fafting The 
 Paraphrafe therefore fhall fuffice for that ; 
 and I will proceed to the next Part of 
 this excellent Sermon on the Mount. 
 
 CHAP. 

 
 Of not hying up CHAP. XI. 
 
 CHAR XL 
 
 Of not laying upTreafuresuponEartb^ 
 but of laying them up in Heaven^ 
 and of Trufl in God's Providence. 
 
 MATT. VI. 19,10,11,11,13,14, 
 15,16,17,18,19,30,31,31,33. 
 
 Lay not up for your felves Treasures upon 
 
 Earthy where Moth and Ruft doth cor- 
 
 rupt t and Mere Thieves break through 
 
 and jjleal. 
 'But lay up for your felves Treafures in 
 
 Heaven^ where neither Moth nor Ruft 
 
 doth corrupt^ and where Thieves do not 
 
 break through and fteaL 
 for where your Treajure is y there will your 
 
 Heart be alfo. 
 The Light of the "Body is the Eye : if there- 
 
 fore thine Eye le Jingle, thy whole "Body 
 
 {hall le full of Light. 
 'But if thine Eye le evil, thy whole *Body 
 
 flail le full of'Darknefs. If therefore 
 
 the
 
 . Treafures upon Earth. 
 
 the Light that is in thee "be T)arknefs, 
 how great is that 'Darknefs ? 
 
 No Man can ferve two Mafters : for either 
 he will hate the one, and love the other ; 
 or elfe he will hold to the one, and dejfife 
 the other. Te cannot ferve God and 
 Mammon. 
 
 Therefore I fay unto you, Take no thought 
 for your Lift ?, what ye fljalleat, or what 
 ye [hall drink ; nor yet for your T^ody, 
 what ye {hall fut on : is mt the Life more 
 than Meat 9 and the Tlody than Rai- 
 ment ? 
 
 'Behold the Fowls of the e/Lir : for they fow 
 not, neither do they reap, nor gather 
 into' "Barns ; yet your Heavenly Father 
 feedeth them. eAre ye not much letter 
 than they ? 
 
 Which of you ly taking thought can ad done 
 Cubit unto his Stature ? 
 
 eAnd why take ye thought for Raiment ? 
 Conjider the Lillies of the Field, how they 
 grow ; they toil not, neither do tbeyfyin. 
 
 eAnd yet I fay unto you, that even Solo- 
 mon in all his Glory was not arrayed 
 like one of thefe. 
 
 Wherefore if God fo clothe the Grafs of the 
 Field, which to day is, and to morrow is 
 caft into the Oven ; Jhatt he not much more 
 f 'lot he you, ye of little Faith ? 
 
 P There*
 
 Of not layiyg up CH AP . XI. 
 
 Therefore take no thought, faying. What 
 fball we eat ? or what [hall we drink ? 
 or wherewithal fhaU we be clothed ? 
 
 for after all theje things do the Gentiles 
 feek ; for your Heavenly Father knoweth 
 that ye have need of all the] e things. 
 
 'But jeek ye firft the Kjngdom of God, and 
 his Right eoufnefs, and all thefe things 
 /hall be added unto you. 
 
 Take therefore no thought for the Morrow, 
 for the Morrow {hall take thought for the 
 things of it felf: Sufficient unto the T>ay 
 is the Evil thereof. 
 
 [UR Lord having fufficient- 
 ly cautioned his Difciples 
 againft feeking this World's 
 Traife in an oftentatious 
 Performance of Religious 
 Duties, warns them next 
 agalnft a Defire of the Wealth and Riches 
 of this World. And here he enters upon 
 a Doftrine wholly Evangelical, proper to 
 no Religion, but to that which he taught, 
 and agreeable only to that fpiritual and 
 heavenly Kingdom, which he was then 
 erecting. But -becaufe it muft appear a 
 new and ftrange Precept to the Jews, 
 who expected that the Kingdom of the 
 Meffiah would be founded in the Enjoy- 
 ment
 
 CH A P X I. Treasures upon Earth. 
 
 ment of Riches and temporal Profperity, 
 he proceeds to argue for the Obfervance 
 of it, by {hewing the Reafonablenefs of 
 the Duty in feveral Particulars. Thus 
 therefore in effect he fpeaks to us in the 
 prefent Paragraph. 
 
 " Make it not the Bufinefs of your 
 " Lives to get and hoard up earthly Trea- 
 " fures ; fet not your Hearts upon them, 
 " they are vain in their own Nature: 
 " The richer! Furniture wears away by 
 " Ufe and Age, and even your Gold laid 
 " by confumes in Ruft, and allare but 
 " uncertain PofTeffions, which ye may 
 " eafily be deprived of by a thoufand Ac- 
 " cidents. But inftead thereof, provide 
 " your felves an Inheritance in the World 
 " to come, a Treafure which neither Vio- 
 " lence nor Fraud can take from you, nor 
 " Time nor Misfortunes can deftroy. For 
 " whatever youefteem as your Happinefs, 
 " on that will your Hearts and your Af- 
 " fe&ions be fet. If your Judgments be 
 <c good , ye will rightly difcern the Va- 
 " lue of heavenly Treafures above earth- 
 " ly, and direcl; your Aims and your De- 
 " fires accordingly ; but if your Judg- 
 " ments be corrupt and blinded, your 
 44 Choice will certainly be wrong, and 
 <6 how fatal muft fuch an Error 
 " prove ! Nor will the Folly be lefs, to 
 P 4 think
 
 2 1 6 Of not laying up CnAP.XI. 
 
 think to divide your felves between 
 " this World and the other. For it is 
 . " impofftble to obey two Matters com- 
 " manding contrary Services ; to be de- 
 " voted faithfully to God, and at the 
 " fame time governed by the oppofite In- 
 *' terefts and Maxims of this World. Be 
 " not therefore follicitous to make a Fi- 
 u gure, but content your felves with the 
 " Neceffaries of Life according to your 
 '* Condition, and even for thefe, for your 
 " ordinary Food and Raiment, be not 
 " anxioufly thoughtful ; but having em- 
 " ployed your Induftry in the ufe of ho- 
 t neft and proper Means to obtain them, 
 " kave the Event to God, depending al- 
 <c ways upon 'his Providence, which will 
 " not leave you deftitute, and which you 
 " fee takes care of every other Creature. 
 " The Birds of the Air are incapable of 
 " plowing and fowing, or of the Arts of 
 " Trade and Merchandize ; all they can 
 " do is to go out and feek their Food, 
 w and God provides it for them : and if 
 " he thus feeds them, will he neglecl: or 
 " overlook the nobler Branches of his 
 " Family ? If he will not naffer even the 
 " Birds to want, which only by natural 
 " Inftmft Jruft in him., much more will 
 he take care of you, who truft in him 
 " by choice, and glorify Jiim by a religi- 
 
 ' ous
 
 Treafures uf on Earth. 117 
 
 tt ous and rational ^Defendance. But if 
 " ye will ftill be trufting to your own 
 " Care, and place your only hopes there- 
 * in, confider that how follicitous foever 
 " ye are, how many and wife foever your 
 " Proje&s are, they are all to no purpofe, 
 " except the Providence of God fucceed 
 " and blefs them ; without his Affiftance 
 tt ye can no more add one Farthing to 
 M your Eftate, than one Cubit to your 
 " Stature. And as for your Raiment, 
 " obferve the Flowers of the Earth, which 
 " have no Thought of their Clothing, no 
 " Care in the providing of it, and yet no 
 " Furniture in Solomon's Court was fb 
 " beautiful and glorious. Now if Gocl 
 " beftows fuch Ornaments on the fhort- 
 " liv'd Flowers of the Field, which are 
 " but of a Day's continuance, ye inuft 
 ?' have little Faith indeed to queftion his 
 " Concern for you. 'Tis true, the igno- 
 " rant Gentiles, who have Gods of Wood 
 ^ and Stone, that cannot help them, and 
 " who have neither an Intereft in, nor 
 u any juft Notion of Happinefs in a Life 
 " to come, are with fome fhew of Rea- 
 <4 fon carking and follicitous foy aProvi- 
 ?' fion in this prefent World : but ye that 
 ?' are my Difciples fhould know Better. 
 tt Ye know that ye have in Heaven a 
 J 4 moft compaflionate and Almighty Fa- 
 
 g ther, i
 
 2 1 8 Of not laying up CHAP. XI. 
 
 " ther, who is thoroughly fenfible of your 
 
 * Wants, and able and willing to relieve 
 " them. Ye are born to nobler Expefta- 
 " tions than this World can anfwer ; ye 
 " have an Inheritance in eternal Glory, 
 " that requires your beft Affe&ions, and 
 *' your greater!: Diligence. Employ your 
 
 * Care then in the fir ft place by a Life of 
 ** Righteoufnefs, to fecure an Intereft in 
 < that future State of Glory ; and fuch a 
 
 1 < Care fhall be fo far from occafioning 
 *' any want of temporal Necejjaries (tho* 
 ** it divert you from an eager and anxious 
 <c Solicitude about them) that the Provi- 
 " dence of God will upon that very ac- 
 " count more especially concern it felf to 
 " provide for and lupply you with them. 
 <c Look not therefore too far forward ; 
 ^ every Day has its own Trouble and 
 " Moleftation, and why fhould ye anti- 
 <6 cipate the Cares and Sorrows of many 
 <4 Years to come, which it may be ye 
 " may never feel, or if ye do, it will be 
 " foon enough in its own Seafon ; and to 
 " partake of them fooner is to double 
 " your own Burden, and to fuffer twice 
 *' under the fame Evil. 
 
 In the further Explanation of this Para- 
 graph, I fhall fhew, 
 
 I. The
 
 .XI. Treafures upon Earth. 
 
 ' 
 
 I. The full Extent of the Precept ; that 
 we fhould not lay up Treafures on 
 Earth, but lay them up in Heaven. 
 
 II. The Force of all thofe Arguments 
 diftinftly, which our Lord makes 
 ufe ofheretoftrengthen it. 
 
 I. The full Extent of the Precept; 
 which will berr. appear, by confidering 
 each Branch of it apart : As, 
 
 Fir ft. What is included in the Nega- 
 tive, the thing which is here 'forbidden 
 us, laying uf Treafures on Earth. And 
 this having in it feveral Degrees of Evil ; 
 and every one of them by it felf being an 
 Offence againft the Precept, as well as 
 all of them together, it will be neceiTary to 
 trace them ftep by ftep, if we would be 
 exact in our Difcovery. 
 
 (i.) Firft then, there may be too great 
 an Ofinion of the Worth and Excellency of 
 earthly Treafures ; a vain Notion of the 
 Sufficiency of thefe things to make a Man 
 happy ; and this either proceeds from, or 
 produces (for it is neceiTarily attended 
 with) cold and flighty Apprehenfions of 
 true fpiritual Happinefs, the Pleafures of 
 Religion, and the Expectations of a Life 
 to come. The Worldling has heard in- 
 deed of the Comforts which pious Souls 
 
 take
 
 Of not laying up CHAP.XL 
 
 take in the Contemplation of God's Love 
 to them, and the Exercife of their own 
 to God ; he has been told of a moft de- 
 lightful Entercourfe with Heaven in 
 Prayer, and Praifes, and receiving the 
 Holy Sacrament : but thefe Employments 
 being fpiritual, and he a Stranger to 
 them, it pafTes all for meer Enthufiafm, 
 or at leaft his Ideas of the Delight that is 
 to be found in them are confufed , and 
 faint, and ineffectual. He has been 
 taught, and -pretends to believe many 
 glorious things of a Felicity immenfe and 
 everlafting, refer v'd beyond the Grave, 
 for the Spirits of juft Men made perfect ; 
 but the Futurity and Diftance of them is 
 fuch, that even their Greatnefs and Eter- 
 nity do very little move his Affeftions. 
 Whereas this prefent World and its En- 
 joyments are at hand, the Reality of 
 them is vifible, and the Impreflions they 
 make upon him ftrong, as they are the 
 Objects of Senfe : the Nature of them is 
 fuited to a corrupt and carnal Heart, at 
 Enmity with God, and earneftly feeking 
 Happinefs in it felf, or any thing rather 
 than in htm. He finds them in efteem 
 with almoft every body, the daily Con- 
 verfation turns upon them, and the com- 
 mon Endeavours of Mankind are center'd 
 in them : which puts a mighty Biafs on 
 
 his
 
 CHAP. XL Treafures upon Earth. 
 
 his Judgment,td approve and admire what 
 prefents it felf under fo many Recommen- 
 dations. As this is true of the Enjoyments 
 of this World in general, fo is it alfo with 
 regard particularly to Riches, the grand 
 Inftrument of procuring all the reft. The 
 Pomp and Hofpitality of the Great, with 
 the Refpet and Honours that are paid 
 them, cannot but draw a fecret Venera- 
 tion to that Wealth of which they are the 
 Confequents. The ordinary Convenien- 
 ces and Comforts of Life, nay even Ne- 
 ceiTaries of it too, being not to be had 
 without Money, is a moft fenfible Ar- 
 gument with Men to value it. And be- 
 fide all this, the very Precepts of their E- 
 ducation prepare them in favour of it : 
 for the Father leaves a plentiful Portion 
 to his Son, and telling a grave Story of 
 the Labours and Hazards he underwent 
 in raifing it, gives him ftrift Charge, and 
 many Directions for the Improvement. 
 The Mafter, together with the Myfteries 
 of his Trade, inftru&s his Servant in the 
 more fecret ones of unreafonable Gain and 
 Profit. And thus Pofterity falls of courfe 
 into the vain Sentiments of thofe that 
 went before, and Money is become the 
 Idol of the World. Now that this over- 
 bearing Ofinion and ^Admiration of Riches 
 (tho? it were poflible it ihould proceed 
 
 no
 
 222 ' Of not tywg U P CHAP. XL 
 no farther) is finful, appears, in that it 
 carries with it (as I obferved above) a 
 Difregard and Difefteem of fpiritual 
 things ; 'tis a formal Decifion (thb 7 a 
 very bafe and faife one) that Earthly 
 Treafures are more valuable than Hea- 
 venly ; that the Interefts of this World are 
 preferable to thofe of another, that Mo- 
 ney is better than Religion, and Mam- 
 mon a more uferul and a more powerful 
 Friend than God. It afcribes a Sufficien- 
 cy in the Creature, which can be only 
 found in the Creator, and draws us into 
 other wicked and dangerous Notions : for 
 thofe who think fo highly of Riches, will 
 look upon Poverty with Contempt, on 
 the Duty of Self-denial as a Jeft, and on 
 a State of Affliction as a certain Mark of 
 God's Disfavour ; tho' the Holy Scrip- 
 tures, in every Part of them, teach us 
 quite the contrary DocTrrine. A Chri- 
 iiian therefore ^if he will obey this Pre- 
 cept of our Saviour) ought to efteem Ri- 
 ches, and all other worldly Enjoyments, 
 only according to their true Ufe and Va- 
 lue, without regard to popular Maxims, 
 or to the Pafiions and Appetites of cor- 
 rupted Nature. For I deny not that the 
 things of this World, and Money as well 
 as any thing elfe, have fomething of a 
 Value in them ; the Danger is in over- 
 rating
 
 CHAP. XL Treafures upon Eart b. 
 
 rating them. They have a Goodnefs, but 
 not an Excellence ; they are in fome mea- 
 fure neceftary to the Comfort and Conveni- 
 ence of Human Life, but by no means 
 fufficient to a real and rational Haffinefs. 
 Hitherto we have confidered the Opinion 
 only, and the Efteem of Earthly Trea- 
 fures ; but it feldom flops here, the next 
 Step is naturally, 
 
 (2.; A Coveting and Defire of what ap- 
 pears fo excellent to a carnal Mind. Not 
 that Men do always proceed herein in an 
 argumentative way, examine firft the 
 Advantages of Riches, conclude them 
 valuable, and thendeftre them: but be* 
 ing habitually inured to an high Opinion 
 of thefe things, they defire them at the 
 fame time by a fort of moral InfHntt,. as 
 they do their Food by a natural Appetite. 
 Yet it is neverthelefs diftin&ly to be con- 
 fidered here, as one Step farther towards 
 the laying uf Treafures upon Earth ; and if 
 the Efteem of thofe Treafures be finful, 
 the Defire of them is ftill a greater Sin, 
 becaufe it is an Error of the oAffetfivns 
 added to an Error of the Judgment. And 
 that it is indeed an Error of the <*Affeffions, 
 will appear by this Confideration, that 
 whenever it prevails as a ruling Principle 
 in the Heart, 'tis incovfiftent with the 
 Love of God. For fo we are taught by 
 
 St.
 
 324 Of not laying up CHAP. XL 
 
 m, Love not the World, neither the 
 
 the World, the Love of the Father is \ 
 
 not in him. If therefore the Love of God 
 be a Duty (as fureit is, if either Religion, 
 Reafon, or Gratitude can make it fo) the 
 Love of Riches, which fo effectually un- 
 dermines and overthrows it, that 'tis im- 
 poflible one Heart fhould hold them both 
 together, muft needs be a very grievous 
 Sin. And becaufe it does more than any 
 thing debauch the Mind from God, and 
 fets up this World as an Idol in competi- 
 tion with him, 'tis call'd Idolatry in the 
 infpired Language of St. TauL Add to 
 this, that the fame Apoftle, St. Taut, has 
 declared it to be the Root of ^aU Evil; and 
 what he means by that, his own Words 
 immediately foregoing will explain to us : 
 i Tim. 6. for they that will be rich fall into Temfta- 
 9> 1C tions and a Snare, and into many foolifh and 
 hurtful Lufts, which drown Men in T^eflru- 
 ffion and "Perdition. Where this exorbitant 
 Love of Money is indulged, it breaks 
 down all the Bounds and Fences of Con- 
 fcience, and hurries Men with loofe 
 Reins into any Sin whatever, that may 
 forward their obtaining of it. What vile 
 Hypocrify, Diflimulation, and Flattery ; 
 what Lewdnefs, what Lying and Cheat- 
 ing, what Oppreflion and Treachery ; 
 
 what
 
 CHAP. XL Treafures upon Earth. 215 
 
 what Perjuries, Murders, Treafons, and 
 other enormous Villanies, are chargeable 
 daily upon this prevailing Paflion? Soveryp rov . 2g 
 juftlyhasSo/aw0#obferved, He that makes zo. 
 hafte to be rich, (hall not le innocent. And 
 furely that which thus abounds with the 
 Seeds of every other Sin, muft it felf be a 
 very great one. Yet perhaps we are not 
 feverely to underftand this of every De- 
 fire of Riches; tho' to diftinguifh with 
 Exaftnefs how far we may go in this 
 Matter, is fomewhat difficult, and hard- 
 er ftill to regulate our felves in Practice by 
 fuch a Diftin&ion. St. John, when he 
 forbids us to love the WorU, and the things 
 that are in the World, could never defign 
 to difcharge us absolutely from all manner 
 of Affe&ion to any thing here ; for then 
 even natural e/lffeftion to our Relations, 
 and the Delight we take in them, would 
 be unlawful. Nor can all "Degrees of 
 the 'Defire of Riches be included in that, 
 or in any other Prohibition : for Riches 
 are the Gift of God, and reckoned up a- 
 mongft the Bleflings of his Providence to 
 Solomon ; and furely what God thinks fit 
 to leftow as a Blefling, we may defire as 
 fuch. The Defire of Riches, therefore^ 
 is not fimfly and abfolutely criminal ; but 
 as attended with certain vicious Adhe- 
 rences, from which 'tis very hard to pu- 
 Vol. 2. 0, rify
 
 Of not laying up CHAP. XI. 
 
 rify it. Remove what h evil in it, and 
 it becomes lawful. Now one Evil of it, 
 as we have feen by the Antithefis in that 
 Text of St. John laft cited, lies in this, 
 that it draws us from the Love of God, by 
 fufFering the World and its Enjoyments to 
 ufurp a Sovereignty in our Hearts, which 
 is and can be due only to Him, as our 
 Supreme Good. Another Evil (pointed 
 out by St. Paul) is the Imfetuofity of that 
 Defire, leading us into abundance of Sins 
 to accomplifh it, as Fraud, Violence, Op- 
 preflion, Treachery, Neglect of Religi- 
 on, Ofc To make the Defire of Riches 
 lawful then, it mufr, be fo purified, as to 
 be thoroughly confiftent with thofe two 
 fundamental Duties, the Loving of God a- 
 love all things, and our Neighbour as our 
 felves. Let us but make fure in the firft 
 place, that GOD remain ftill the Sove- 
 reign Objeft of our Affections ; that our 
 Defire of Riches be not any the leaft Di- 
 minution of our Love of Him, nor any 
 way divert us from an Hunger and Thiril 
 after Righteoufnefs ; that whatever we 
 obtain of earthly Treafures, we be ready 
 and willing to part with them all, if there 
 be Occafion, for the fake of Religion ; 
 and that our principal aim in deuring 
 them, be not the Gratification of our own 
 covetous Fancy, but fincerely and really 
 
 the
 
 CHAP. XI. Treafures upon Earth. 
 
 the glorifying God by good Works of Piety 
 and Charity. Let us alfo be ftri&ly care- 
 ful, that it lead us not one Step awry to 
 the Prejudice of our Neighbour, that we 
 entertain not one Thought of getting 
 them by finful Methods, or ufing them 
 to difhoneft and unworthy Purpofes. And 
 laftly, that we defire them not, but in a 
 cool and moderate way, fcarce one De- 
 gree above Indifference, and with a con- 
 fiant and entire Submiflion to the Will of 
 God, whether we obtain them or not : 
 And then perhaps there may be no Harm 
 in the Defire of Riches. I fay, if all this 
 be frafficable, and the Defire be thus in 
 Fan: reftrained and regulated, I fhall make 
 no fcruple of granting, that the Prohibi- 
 tion in this Paragraph of our Saviour's 
 Sermon, and others to the fame purpofe, 
 do not reach it. But if on the contrary, 
 it appear (as I believe it will,) imf rat- 
 eable, through the common Corruption 
 of our Nature, the Strength of our Pa 
 fions, and the Difficulty of attending at 
 once to fo many nice and burdenfome 
 ( however neceiTary ) Limitations ; we 
 muft look upon the Defire of Riches as a 
 forbidden eAppetite, and cor reel: all Mo- 
 tions toward it as finful ; confining our 
 ielves to that difcreet Petition of eAgiir* 
 Give me neither Poverty nor Riches, but 
 Q 2 feed
 
 Of not lying up CHAP. XI. 
 
 fee. d me with Food convenient for me. For 
 I would have it obferved here, once for 
 "all, that I am not fpeaking againft the 
 Define of fo much of this World as is ne- 
 ceflary for the due Support of our felves, 
 and thofe that depend upon us, or fuch a 
 Provifion for them as is fuitable to the 
 Rank and Station wherein God has pla- 
 ced us : But I fpeak of Riches or Super- 
 fluity and ^Abundance, the Notion of which 
 is to be meafured by Mens other Circum- 
 flances. And in judging of this, every 
 Man for himfelf, there muft be a ftrict 
 and careful Impartiality ; that we do not 
 firft by our Pride prefume upon an high- 
 er Rank than really belongs to us, and 
 create imaginary Neceffities thereupon, 
 and then pretend to juftify our Covetouf- 
 nejs, in Order to fupporf our Vanity : But 
 let us form a true and modeft Judgment 
 of our Station, and defire no more than 
 that Station really calls for. I muft now 
 goon to, 
 
 (3.) Thethird Degree orlnftanceof lay- 
 ing upTreafures upon Earth : And that is 
 the actual Labour and Pjirjtnt in obtaining 
 them, folicitoufly projecting in the feveral 
 Arts and Methods for that Purpofe, con- 
 triving all poffible Ways, and putting the 
 Scheme in Execution, with a perfect 
 Drudgery of Diligence, and laying hold 
 
 of
 
 CHAP. XL Treafures ufon Earth. 
 
 of all Opportunities to grow rich. This 
 follows upon the Defire of Riches : For 
 what a Man defires he endeavours to 
 compafs, and the Defire frill encreafes 
 with the Endeavour, and the Endeavour 
 is again more vigorous in Proportion to 
 the Defire, fo that the Thing is infinite, 
 and there is no End of coveting and pro- 
 curing Riches. I am fenfible, that the 
 Matter treated of here, will need greater 
 Caution than the former : For tho' the 
 ^Defire of Riches may with fome Limita- 
 tions be lawful, it is in no Cafe enjoyned 
 as a T)uty, and therefore may be let alone 
 without offending, whereas Induftry (the 
 Subject of our prefent QueftionJ tho' it 
 may in fome Cafes and Degrees be unlaw- 
 ful, yet in fome alfo, and indeed, in ge- 
 neral, it is a Duty, a pofitive Part of our 
 Religion, and the contrary to it Sloth and 
 Idlenefs, a notorious Sin. The "Proverbs 
 of Solomon are very copious on this Head, 
 and the New Teftament Infpiration is not 
 behind-hand in this Matter. St. Taut 
 has delivered a general Canon, that if any 
 Man will not work, neither Jhould he eat, 
 and prefTes his own Example, whowrought t Thef. 
 with Labour and Travel Night and 'Day, 8, 10. 
 to maintain himfelf. And^amongft his 
 Exhortations to the Romans, this is one, 
 that they fhould not be flothful in TSufinefs. Rom. i 
 0.$ Our 11 -
 
 a 2 o Of not laying up CHAP. XL 
 
 Our Saviour, tho' he whipM the Buyers 
 and Sellers out of the Temple, yet he did 
 not out of their Shops ; but honoured la- 
 borious and honeft Profeflions, by choofing 
 Difciples of fuch Employments. The 
 Labour therefore which we are here fpeak- 
 ing againft, as finful, is to be diftinguifhed 
 from honeft Induftry. 
 
 (i.) In the Objetf of it, Riches and 
 Abundance. If we look back to the pri- 
 mitive Inftitution of Labour, we find it 
 enjoined us in Part of 'Punishment for 
 's Difobedience. From whence 'tis 
 
 very plain, the Defign of it could never 
 
 be to fupplyus with Tower and Riches. 
 
 But what was the proper and appointed 
 
 Objeft of our Labour by that Sentence, 
 
 the Words of it fufrtciently intimate, In 
 
 Gen. 3. the Sweat of thy Face {halt thou eat thy 
 
 'Bread. We were not bid to labour, that 
 
 we might engrofs as much of the World 
 
 as we could get ; but to procure thereby 
 
 the Neceffaries of Life for cur felves, and 
 
 thofe that depend upon us ; including 
 
 fuch a Provifion for the future, as may 
 
 put our Children into a Way of living, 
 
 by Trades or Profeflions, fuitable to the 
 
 Rank we bear. If any more be aimM at, 
 
 it muft be only the glorifying God, and 
 
 doing Good to others by Works of Cha- 
 
 rity, according to that Rule of St, Paul,
 
 CH A P X I. Treafures upon Earth. a 5 1 
 
 Let him that ftokfteal no more : but rather Eph. 4. 
 let him labour, working with his Hands the z8 - 
 Things "which is good, that he may have to 
 give to him that needeth. Or as it is ex- 
 prefTed upon another Occafion, that our A 
 tendance may be a Suffly to the Want of o- z cor. 8. 
 thers. But this is a Defign too general for 14. 
 a narrow-fpirited and felfifh World to think 
 of; and yet I dare be bold to affirm, that 
 for fuch good Offices ought all the Endea- 
 vours of Encreafe, and the Command of 
 Riches, chiefly to be intended. Works of 
 Charity, and the Promoting and Propaga- 
 ting true Religion, a re the only warranta- 
 ble Views of Labour that I know of. But 
 where the Defign is merely the raifing of 
 an Eft ate, or the fcrafing together fo much 
 Money, let the Methods by which they 
 purfue it, be never fo honeft, their Im- 
 provement never fo juft, the End deno- 
 minates the Aftion, and it becomes un- 
 lawful. I fear this will be thought a ve- 
 ry hard Saying, by thofe (even better 
 Men than ordinary) that are in a Way 
 of growing rich, and have hitherto plea- 
 fed themfelves with the Fairnefs and In- 
 tegrity of the Means they ufe to become 
 fo, and never queftioned that in the Ufe 
 of fuch fair Means, they might lawful- 
 ly get as much as ever they could ; to 
 thefe it will be an hard Saying, but who 
 Q. 4 can
 
 Of not lying up CHAP. XI. 
 
 can help it ? The Precept is very plain, 
 Lay not up for your felves Treafures upon 
 Earth; fo plain, that one would think it 
 equally impoflible to be unobferved or 
 evaded, by what political Gloffes foever 
 the Covetoufnefs of Men may think to 
 interpret away a Command, that lies fo 
 direclly againft them. But farther, La- 
 bour may become fmful not only by its 
 Oljeft, but, 
 
 (2.) By Excefs in the Meajures of it, 
 by a too great Eagernefs and Intenfenefs 
 in labouring even for a lawful End, the 
 Neceffaries of Life, and much more for 
 an unlawful Object, Riches and Abun- 
 dance. I call it exceflive, when it either 
 breaks the Health,or fo takes up our Time 
 from the Service of God, as to draw us 
 into a Neglect of the neceflary Duties 
 of Religion, in public, in private, or with 
 our Families. Whenever it thus loofens 
 our Affections, or withdraws us from 
 the daily Practice of Prayer, Meditati- 
 on, and reading of the Word of God, 
 'tis no longer laudable Induftry, but fin- 
 ful Labour. Martha was undoubtedly- 
 well employ'd as to the End of her Dili- 
 gence, when fhe was preparing an En- 
 tertainment for our Saviour, yet fee how 
 he rebukes her in Favour of her Sifter 
 Mary, who was more intent in hearing 
 
 his
 
 CHAP. XL Trcafures ufon Earth. 
 
 his Divine Inftru&ions, and minding the 
 fpiritual Concerns of her own Soul. 
 Martha, Martha, thou art careful and^vke 10. 
 troubled about many Things ; but one Thing 4I ^ 
 is needful, and Mary hath chofen that good 
 Tart which JhaU not be taken away from 
 her. I proceed now (as thofebufy World- 
 lings ufually do, of whom I am fpeaking) 
 to, 
 
 (4.) The fourth and laft Particular 
 prohibited, the hoarding uf of Treafures 
 when acquired. Not caring to expend, 
 but keeping together all they have got- 
 ten ; either from a Vanity of meer Tof- 
 feffion, to pleafe their Eye, and entertain 
 their Fancy ; or by Way of Referve a- 
 gainft the Poflibilities of future Want ; 
 or upon the Project of leaving much 
 Wealth to their Children, to advance and 
 render them more confiderable in the 
 World. Now the firft of the Cafes 
 will be allowed, by all that are not con- 
 cerned in it themfelves, to be finful. Men 
 generally fpeak ill of thofe covetous 
 Wretches that lay up Money out of a bafe 
 Affection to the Coin, that with fiich 
 Delight count their Cafh and review their 
 Securities, it goes again ft the Heart of 
 them to part with any Thing, but in a 
 Way of lifury and Increafe, and are fo 
 far from doing any Good with it to their 
 
 Neigh-
 
 Of not laying up CHAP. XL 
 
 Neighbourhood, by Hofpitalhy or Chari- 
 ty, that they almoft ftarve their own 
 Families, in the midft of this Abundance. 
 There is no Need, I fay, of convincing 
 the Generality of Men, that this is finful 
 and prohibited ; but thofe that are guilty 
 of the Pra&ice, want to be convinc'd, 
 and they may be fo, if they will but com- 
 pare it with thofe pofitive Texts of Scrip- 
 ture, wherein God, who is ftill the direct 
 Proprietor of all their Wealth, prefcribes 
 to them what they fhall do with it. The 
 Paragraph we are upon exprefly forbids 
 them to lay it up, or keep it as an ufelefs^ 
 Treafure by them. St. Taut orders Timo-> 
 
 i Tim. 6. thy to charge them that are rich in this 
 
 *7f 1 8. yy w i^ th a t they J gwd^ that they le rich 
 in good Works, ready to diftrilute, willing 
 to communicate. And St. "Peter charges 
 
 i Pet. 4.9. them to ufe Hoffitality one to another with- 
 out grudging. And it is elfewhere decla- 
 
 i Tim. 5. red, that if any Man -provide not for his 
 own, ejfeciaUy for thofe of his own Houfe, 
 he has denied the faith, and is worfe than 
 an InfideL But here perhaps the third 
 Clafsof Men (who pretend to be laying 
 tip for their Children) taking Advantage 
 of this laft cited Text, will think them- 
 felves not only fairly acquitted, but even 
 value themfelves upon laying up Trea- 
 fures. as difcharging a 'Duty inftead of 
 
 com
 
 Treafures ufon Earth. 235 
 
 committing a Sift. 3 Tis fit we fhould 
 confider this Matter a little more carefully, 
 for no Miftake is fo fetal as betwixt Sin 
 and Duty. Let them then, in thefirft 
 Place, examine well their own Confci- 
 ences, whether their Defign and End in 
 laying up, is really the 'Benefit of their 
 Children, or whether it be not rather the 
 indulging a Vanity of their own, their 
 Love of Money ? 'Tis poflible they may 
 deceive themfelves. If while they pre- 
 tend to be doing this for their Children, 
 they hoard upTreafureto leave them only 
 when they die \ and will either not beftow 
 any due Proportion of it in the mean 
 Time, in giving them a liberal and ad- 
 vantagious Education ; or not enable them 
 by handfome Settlements upon Marriage, 
 or Encouragements that may for ward 'em 
 in a Way of Bufmefs, to live comfortably 
 and creditably in the World at prefent ; 
 I will venture to determine, that (let 
 them pretend what they will) their C/5/7- 
 dretfs'Benefit is not the Principle by which 
 they are a&ed, but their own covetous 
 Fancy. In the next Place, fuppofing they 
 are in Earneft, and that the Wealth they 
 are laying up, is all defign'd to make 
 their Children rich and great, to raife 
 $ Family, and advance them much above 
 the Rank they were born to, this can 
 
 ne-
 
 Of not laying up CHAP. XI. 
 
 never be justified by that Text they cite 
 for it ; 'tis not fuch a providing for one's 
 own, as the Apoftle fpeaks of. He iscon- 
 fidering the Cafe of Widows maintain'd 
 by the public Charity, and directs as a 
 Thing h ighl y eq uitable, that fuch of them 
 as have Relations able to take Care of 
 them, fhould not be cafl upon the Church 
 for a Maintenance, but fupported at the 
 private Charge of thofe Relations, And 
 this is plainly in the prime Intention and 
 Scope of the Context, what the Apoftle 
 means by -providing for our own, the re- 
 lieving of our poor Relations, that they 
 may not be chargeable to the public. But 
 if we will needs interpret it, of laying up 
 Fortunes for our Children ( which has 
 not the leaft Connection with his Argu- 
 ment) it cannot reafonably be extended 
 farther, than that befide what is neceflary 
 to their frefent Maintenance and Edu- 
 cation, we fhould endeavour to leave them 
 fo much, as joyifd with their own Induftry, 
 in a Way of 'Bufmefs fat able to our Rank, 
 may f rob ally fecure themfiom Want. Thus 
 far, I doubt not, the laying up fomething 
 for Pofterity is a Provifion fit to be made 
 (and if it be in our Power to accomplifh 
 it) a 'Duty too. If it be objected, that 
 this is Mill laying uf. I anfwer, that our 
 Saviour fpeaks only againft laying up
 
 CHAP. XI. Treafures upon Earth. 337 
 
 Riches or Treasures, viz. more than the 
 Condition and Degree God has placed us 
 in requires : But what is really neceffary 
 to the Suffort of that Condition, does not 
 fall under that Prohibition ; fo that this 
 may be laboured for and laid up without 
 Scruple, a due Proportion of it being dif- 
 pofed in Charity. Nor do I deny, that 
 where the Providence of God does ex* 
 traordinarily blefs a moderate Induftry^ 
 or pours in a great Acceffion of Wealth 
 without our feeking, we may innocently 
 leave this to our Children (provided ftill 
 that our Charities encreafe together with 
 our Abilities) and by this, they may 
 honeftly be raifed to a Station, higher 
 than that to which they were born ; but 
 this is not properly OUR laying uf, and 
 therefore does not fall within a Prohibi- 
 tion, which only concerns our Worldly- 
 mindednefs and Love of Riches. 
 
 Let us now confider the other Cafe 
 mentioned under this Head, the laying 
 up by way of Referve again/I the poffibi- 
 lities of future Want. And here alfo I 
 deny not, that a prudent Provifion for 
 the future, as well as prefent Supply of 
 our felves in Things that are neceftary to 
 Life, or the Comforts of it, is lawful. 
 So Solomon advifes, Go to the oAntr, tbo%Prov.6. 
 Sluggard, confider her ways, and le wife : 6 8 - 
 
 Which
 
 3 28 Of not laying up CHAP. XI. 
 
 Which frovideth her Meat in the Sum" 
 mer, and gathereth her Food in the Har- 
 vefl. But then we are to do it without 
 any uneafie Solicitude, without trufting 
 in Riches, or dijlrufting the "Divine <Pro- 
 vidence, with a Freedom in ufing at f re- 
 feat what we fojjefs, fo far as is necefTa- 
 ry and fuitable to our Condition ; and 
 with a liberal 'Diftribution to the Poor, 
 that we defraud not them of what God 
 has laid up for them in our Hands. But 
 here perhaps it may be enquired, whe- 
 ther all laying up for the future, be not 
 a Diftruft of the Providence of God ? I 
 anfwer, No: Becaufe his Trmifes, as 
 they are declared to us in his Holy Word, 
 are the Rule and Meafure of our Truft. 
 Now God has no where promifed to fu- 
 ftain, and provide for thofe that undo 
 themfelves by Sloth, or Thoughtlefnefs, 
 or Extravagance ; and therefore to de- 
 pend upon him in fuch a way, is Pre- 
 iumption, inftead of Truft in God. And 
 on the contrary, to provide for our fu- 
 ture Living, by the Meafuresof reafona- 
 ble Frugality, and common Prudence, 
 and with a ferene and eafy Mind, is fo 
 far from a diftruft of God's Providence, 
 that it is really trufting in him in the 
 way that he requires ; that is, in the mo- 
 derate ufe of Means, and not in depen- 
 
 dance
 
 CHAP. XL Treasures upon Earth. 339 
 
 dance upon unpromifed Miracles. Tis 
 unhappy, that we know not how to keep 
 out of Extremes, that we know not how 
 to be Frugal without being 'Penurious, 
 nor careful without ^Anxiety, nor eafy 
 without being Carekfs, nor liberal with- 
 out Extravagance ; and yet thefe are Di- 
 ftin&ions that muft be practically made, 
 or elfe we confound the Differences of 
 Vice and Vertue, Sin and Duty. And 
 thus I have endeavoured largely to ex- 
 plain, what our Saviour means here by 
 faying up Treafures upon Earth, and to 
 diftinguifh as juftly as I could, in what 
 Particulars and Degrees the Sinfulnefs of 
 it does confift. I have been the larger up- 
 on it, becaufe this Prohibition feems ge- 
 nerally to be mifunderftood, or not con- 
 fidered in Practice, even by thofe who 
 are efteemed very good Men, who ( as 
 if there was no fuch Precept in the Chri- 
 ftian Religion ) take it for granted, that 
 they may procure as much of the Trea- 
 fures of this World, as honeftly they can, 
 and do accordingly lay up in Store for 
 themfelves and their Pofterity, and com- 
 mend thofe who do the fame, under" the 
 Character of notable and thrifty; who 
 join Houfe to Houfe, and lay Field to Field, 
 tiU there le no flace, that they may le 
 faced alone in the midft of the Earth. 
 
 But
 
 Of not laying up CHAP. XI. 
 
 But fuch as are really good Men, and 
 defire to govern their Conferences, and 
 their Praftice by the Dire&ion of God's 
 Word, will I hope be convinced by -what 
 has been faid, that this Precept lays a 
 reftraint upon Men's overvaluing, dejire, 
 furfuit of, and laying uf of Riches. 
 I proceed now, 
 
 Secondly > To fhew what is meant by 
 laying up Treasure in Heaven, which is 
 thefo/itive Part of the Precept in this Pa- 
 ragraph of our Saviour's Sermon. The 
 Meaning thereof in general is, that we 
 fhould make it our chief Endeavour to fe- 
 cure to our felves an Intereft in the Love 
 of God, and the Inheritance of a bleffed 
 Eternity ; and fo it is in Truth, an Exhor- 
 tation to all and every Duty, that lies in a 
 Chriftians way to Heaven, but it feems 
 more efpecially to include, and to be un- 
 derftood of thefe Three. 
 
 (i.) Faith, or a firm Belief of the in- 
 finite (tho' as yet invifible) Glories re- 
 ferved in Heaven for thofe who love and 
 obey God. And this is both the 'Duty, 
 and the Comfort of a Chriftian ; 'tis this 
 important Secret that bears up his Spirits, 
 carries him through all the Storms of Life, 
 with a ferene and chearful Temper. He 
 is troubled on every Jide, yet not diftrejjed; 
 he is ferflexed, lut not in dejfair. Lof- 
 
 fes
 
 CHAP. XL Treafures upon Earth. 
 
 fes and Misfortunes follow one upon the 
 Neck of Another; Poverty preffes hard 
 ,upon him, Difappointments blaft and 
 baffle him, Contempt is daily treading 
 on his Heels, Infults and Injuries meet- 
 ing him at every Corner, long Sicknefs 
 confumes his Body, or (harp and violent 
 Pains torment it, Slanders and Malice 
 wound his Reputation, and a great va- 
 riety of Evils exercife his Patience. What 
 is it therefore that fupports him under 
 all thefe Tryals, but the Hopes that Hea- 
 ven will make amends at laft : For this 2 C '- 4. 
 Caufe, fays St. Taut, we faint not, buttho* 16 ' 11 ' 1 
 our outward Man perijh, yet the inward 
 Man is renewed 'Day by T)ay. For our 
 light oAffliflion which is but for a Moment, 
 worketh for us a far more exceeding and 
 eternal weight of Glory ; While we look 
 not at the Things which are feen, but at 
 the Things which are not feen, for the 
 Things which are jeen are Temporal, but 
 the Things which are not feen are Eternal. 
 I need not prove fuch a Faith to be our 
 Duty, the Apoftle having declared in a 
 few Words, that whomever comet h to Godtteb. n; 
 muft believe that he i j, and that he is the 6 - 
 Re warder of them that diligently feek him. 
 And that this Duty is included in this Pre- 
 cept, of laying uf Treafures in Heaven^ is 
 plain by vifible Connexion. I proceed 
 Vol. 2. R there-
 
 Of not laying up CHAP. XI. 
 
 therefore to the fecond Duty implied in 
 it. 
 
 (2.) Heavenly Mmdednefs ; or a Sove- 
 reign and prevailing Efteem of fpiritual 
 Things, the BlefTednefs of Heaven, and 
 the Religion that prepares us for it, a- 
 bove all worldly Bufmefs or Enjoyments 
 whatfoever. Under this Head we fup- 
 pofe the Chriftian in a finootb zndproffe- 
 rous State ; the Riches of the World, and 
 perhaps the Honour of it too, the Refpet 
 and Friendfhip of all about him, the in- 
 nocent Pleafures and Comforts of this 
 Life ; and in a word, the Bounty of an 
 indulgent Providence, attending and blef- 
 fing him on every fide. And he that in 
 thefe Circumftances can keep his Eye fix- 
 ed upon a better World to come, that pur- 
 fues the Intereftofhis Soul, with a more 
 deep and real Concern than any fecular 
 Intereft ; that does in Choice and Affe&i- 
 on ferioufly prefer the Delight of glorified 
 Spirits ( praifing and adoring God to all 
 Eternity) before the moft agreeable of 
 the earthly Pleafures and Diverfions, that 
 offer themfelves to his Enjoyment here, 
 and does accordingly entertain himfelf 
 with a truer Relifh in the Contemplation 
 of thofe bleffed Hopes, in pra&ifing to im- 
 prove himfelf in a devout and holy Love 
 of God, and tuning his Heart before- 
 hand
 
 CHAP. XI. Treafures upon Earth. 145 
 
 hand to celeftial Praifes, and exercifing 
 himfelf to Godlinefs in the feveral Duties 
 of Religion, than in either the Grandure, 
 or the Wealth of this World, or in any 
 Thing elfe that pleafes or imploys him 
 in it ; he that does thus, may properly 
 be faid to lay uf Treafures in Heaven^ 
 for his Heart is there already, and in fo 
 doing performs the Duty enjoyn'd here 
 by our Saviour, which St. Paul has well 
 explained to this Purpofe, in his Epiftle 
 to the CokJJians, Set your Affections OH Col. 5. 
 Things above ; and not on Things on the 
 Earth. 
 
 (3.) The third and laft Duty which I 
 fhall infift on, as particularly included 
 in that of laying up Treafures in Hea- 
 ven, is Charity to the "Poor. The cove- 
 tous Worldling thinks himfelf very wife 
 in faving all that he can fcrape together, 
 in putting it out to Ufe, or hoarding it 
 up in Bags, or purchafing Eftates with 
 it, and thinks all is thrown away that is 
 given to relieve the want of the Poor, 
 to feed the Hungry, to cloath the Na- 
 ked, or releafe the Prifoner* But Time 
 perhaps will {hew, at leaft Eternity will, 
 that this is a very great Miftake, and that 
 he who is at the moft Expence in Cha- 
 rity, lays up the largeft and the moft laft- 
 ing Treafure. That very Money which 
 R 3 he
 
 244 Of not laying up CHAP. XI. 
 
 he feems to fcatter about with fuch a 
 carelefs Hand, is really put out at the 
 higheft Intereft, and upon the beft Secu- 
 rity ; For he that hath Tity ufon the Twr 
 lendeth unto the Lord, and that which he 
 hath given will he fay him again. God is 
 pleafed to ftand anfwerable for what is 
 ib difpofed of, and tho' we can merit 
 nothing from him by our Charity, or 
 any other good Action ( becaufe we are 
 under previous Obligations to it as a Du- 
 ty ) yet he has gracioufly encouraged us 
 thereto, by afluring us that he will a- 
 Prov. ir. bundantly repay us, either here, by the 
 Luke 6. blefling of his Providence to encreafe the 
 38. Remainder ; or in a letter World, by the 
 Rewards of Everlafting Haffinefs. Thou 
 13! 14! 4 " hen thou make ft a Feaft, fays our Savi- 
 our, call the Poor, the Maimed, the Lame, 
 the "Blind: And thou /halt le llejjed; for 
 they cannot recomfenje thee: For thouffialt 
 le recomfenfed at the Refurreffion of the 
 i Tim. 6.Juft St. Taul alfo charging thofe that 
 I8> l9 ' are rich in this World, that they do good, 
 that they be rich in good Works, ready to 
 diftribute, willing to communicate, puts 
 them in Mind, that fo to do is but laying 
 up for themfelves a good Foundation a- 
 gainftthe Time tocome,that they may lay 
 hold on Eternal Life. So that what we 
 difperfe in Works of Charity, is fofar from 
 
 being
 
 CHAP. XL Treasures upon Earth. 24.5 
 
 being loft to us, or thrown away, that 
 it is laid up for us, as a Fund or Trea- 
 fure in Heaven, where we fhall find it 
 again, tho' not in Specie, yet in fuch 
 returns of Happinefs and Glory, as fhall 
 abundantly fatisfie, and for ever blefsus. < 
 And that what I have faid upon this 
 Subjeft is not only true, but is diredly 
 and intentionally within the meaning of 
 our Saviour's Precept, is plain enough 
 by his way of exprefling it in St. Luke, 
 where the Subftance of this fame Dif- 
 courfe is recorded, Sell that ye have, 
 give eAlms : Provide your felves 
 which wax not old, a Treafure In t 
 Heavens, which faileth not, where no 
 Thief approacheth, neither Moth corrupt- 
 eth. And thus I have gone through my 
 firft general Head, and fhewn the full 
 Extent of this Precept in both Parts of 
 it, that we fhould not lay up Treasures 
 on Earth, and that we fhould lay them 
 up in Heaven. 
 
 I come now to my 
 
 II. Second general Head, to fhew the 
 force of every diftinft Argument our Sa- 
 viour here makes ufe of againft laying up 
 Treasures upon Earth. And thefe may be 
 reduced to Two Heads, fuch as refpecl: 
 the greedy Affe&ions of Riches, and fuch 
 R 3 a$
 
 Ofnotlayivgup CHAP. XL 
 
 as relate to an uneafy and difquieting 
 Provifion for the future. 
 
 i. Such as relate chiefly to the Affe- 
 ction for, or Love of Riches : And thefe 
 are, 
 
 (i.) The Uncertainty of Riches. Lay 
 not up for your felves Treafures upon 
 Earth, where Moth and Ruft doth corrupt^ 
 and where Thieves Ireak through and fteal. 
 To the fame Purpofe Solomon both ex- 
 Prov. 23. horts and argues, Labour not to le rich, 
 4.- ceafeffotn thine own Wifdom : Wilt thoufet 
 thine Eyes upon that which is not? For 
 Riches certainly make themfelves wings, 
 they fly away, as an Eagle towards Hea- 
 ven. And certainly, were we but dif- 
 pofed to be wife at the coft of other Peo- 
 ples Experience, rather than our own, 
 we fhould fave our felves much <jrief 
 and Vexation, by fetting only fuch a 
 value upon the PofTe (lions of this World, 
 as we would upon Things we expecl: to 
 lofe, or to have taken from us. Do we 
 not fee, by how many Accidents thofe 
 who had Riches, are on a fudden redu- 
 ced to Poverty? By Fire, by Shipwrack, 
 by Robbery, by the Villany or Misfor- 
 tunes of a Bankrupt, what a mighty 
 Alteration in our Circumftances may be 
 made in Four and Twenty Hours? Chri- 
 ftianity therefore, which is the trueft Tru-
 
 CHAP XI. Treafures upon Earth. 047 
 
 dence, as well as the beft Religion, teach- 
 es us to fit lopfe to all the perilling Enjoy- 
 ments of this World. A Temper which 
 St. Paul has eloquently defcribed in his 
 firft Epiftle to the Corinthians. It remains, i Cor. 7. 
 fays he, that they who rejoice, le as tbo' 
 they rejoiced not \ and they that luy, as 
 tho* they fojjejjea 1 not ; and they that nfe 
 this World, as not alufing It : for the Fa- 
 filon of this World faffeth away. And our 
 Saviour warns us, that Treafures upon 
 Earth are flipery and uncertain, vain, and 
 eafily loft ; and becaufe they are fo, not 
 worth a wife Man's laying up. But 
 there are other Treafures that cannot fail 
 us, and are not fubjecl: to any fuch Con- 
 tingences : Treafures laid up In Heaven, 
 are out of the reach of Violenceor Chance; 
 fecuring an Intereft there, we have cho- 
 fen that letter Tart, which flail not le 
 taken from us. The Glories of another 
 World are an Inheritance perfectly fecure, 
 a Kingdom which cannot 'be Jhaken ; there 
 and there only let our Hearts and Hopes 
 repofe themfelves. 
 
 (2.) The fecond Argument is drawn 
 from the /'// Efeff, which the laying up 
 Earthly Treafures is like to have upon the 
 Religion of our Minds ; in alienating our 
 Affeftions and Attention from the Service 
 of God, and debauching the whole Heart, 
 R 4 Our
 
 348 Of not la\ing up CHAP. XI. 
 
 our Time, our Care, and Induftry, to 
 the Service of Riches. Where a Man's 
 Treasure is, there will his Heart le alfo. 
 No Man can ferve two Mafters ; for either 
 be will hate the one and love the other, or 
 elje he will hold to the one, and deffife the 
 other : Te cannot ferve God and Mammon. 
 The Heart is the Seat of Affeftion, from 
 thence flow Defire and Hope, and Fear 
 and Joy, and all of that nature, and thefe 
 all have their Propenfity to Happinefs ; 
 and therefore he who places his Happi- 
 nefs in the Abundance of the things of 
 this World, the Motions of his Heart 
 tend chiefly to thofe things ; as on the 
 contrary, he who places his Happinefs 
 in the Rewards of another World, the 
 Operations of his Soul are influenced by 
 the Expectations of fuch future Blef- 
 fings, and the Heart defires fpiritual 
 things, and rejoices in the Hope of that 
 glorious State which is to be revealed 
 hereafter. Now the Belief and Hope of 
 future things, in that State of Glory which 
 Chrift has revealed and promifed, muft 
 of neceflity much abate the inordinate 
 Love and covetous Defire of treafuring 
 up temporal things. And on the contra- 
 ry, the laying up Treafures upon Earth 
 will take off the Heart and Affection 
 from Religion, and the Expectation of 
 
 an
 
 CHAP. XI. Treafures upon Earth. 
 
 an Inheritance in the World to come. 
 This was vifible at the firft preaching of 
 the Gofpel, when very few rich Men. 
 came into it. What a fad Shipwrack 
 did the young Difciple make, who be- 
 caufe he had great Poffeflions, and. could 
 not bear the Thoughts of parting with 
 them, rejected the Salvation offered him, 
 and laid afide his Pretenfions to the Hea- 
 venly Kingdom. The Parable concern- 
 ing the Excufes of thofe invited to the 
 Feaft, that one had married a Wife, a- 
 nother taken a Farm, and a third was to 
 prove his new bought Oxen, was intend- 
 ed to expofe the evil Confequences of 
 worldly things, and the Prejudices they 
 raife againft the Invitations of the Gofpel. 
 And of the fame nature alfo is the Pa- 
 rable of the Seed, which being fcattered 
 into the Stony Ground, which is a Mind 
 overgrown with Cares, and thepefireo.f 
 Riches, is rendered altogether unfruitful, 
 and of no encreafe. Nor does it only 
 wean the Affections of a Man from the 
 inward Power and Principle of Religion, 
 but from the public Worfhip of God. It 
 may be an odious Conceflion, and yet a 
 true one, that too many of thofe that do 
 frequent the Church, come thither not 
 from any pious and devout Propenfity to 
 the Duties of the Place, or any fixed and 
 
 ferious
 
 2 jo Of not laying up CHAP. XL 
 
 'ferious Regard to the In te reft of their 
 Souls, but for fafhion fake, or other fe- 
 cret Ends of Hypocrify : and yet thefe 
 People, (how great foever their Sin may 
 be in the Sight of God, which they muft 
 certainly anfwer for to him) do however 
 pay an outward Complement of RefpecT:, 
 by frequently appearing there. But the 
 Atheifm of a worldly minded Man, whofe 
 Time and Thoughts are fo enflaved to the 
 Purfuit of Riches, that he can very fel- 
 dom find in his heart to fpare one Hour 
 or two in a Day to wait upon the Service 
 of God in public, is the worfe Offence of 
 the two, becaufe he paries an open Slight 
 upon Religion, and his Neglect is fcanda- 
 lous. We fhew our Love to God in our 
 public Acknowledgments of him, in 
 praying to him and praifing him in Chri- 
 ftian AiTemblies ; and I fhall not fcruple 
 to affirm, that all Chriftians are bound, 
 -where they have Opportunity, and no un- 
 avoidable Impediment, to worfhip God 
 in the Offices of the Church, in the Ufe 
 of which, the greater the Company, the 
 more available the Devotion. But I muft 
 charge it upon the Love of Riches, and 
 the felicitous Endeavours of Men for the 
 Treafures of this World (amongft other 
 ^Caufes) that there is fb vifible and fo 
 fcandalous a Neglect of the Service of 
 
 God
 
 CH AP.XI. Treafures upon Earth. 251 
 
 God in public ; fo that while the World 
 has many Servants, God has but a few : 
 and thus it will be while earthly Trea- 
 fures engrofs our Love, our Care, and 
 Diligence. 
 
 2. I proceed now to thofe Arguments, 
 which our Saviour ufes againft an uneafy 
 and disquieting Trovifion for the future. 
 And by thefe he does not argue againft a 
 moderate and prudent Care to provide 
 what is necefTary for our felves, and fuch 
 as depend upon us, but only labours to 
 take us off from an undue Terflexity, Sol- 
 licitude, andTDiftruft of God's Providence, 
 in our Care about fuch things. He argues 
 therefore, 
 
 (i.) From the merciful Care which 
 God takes of all his Creatures, even thofe 
 of the loweft Rank, the moft inconilde- 
 rable little Bird is provided for every day 
 at the Expence of its Almighty Creator, 
 and by the Superintendency of his Provi- 
 dence. Even the Grafs and the Lillies of 
 the Field, incapable of any Sollicitude for 
 themfelves, and unregarded by Human 
 Care, fpring up in their Seafon, and look 
 frefh and beautiful, and are more finely 
 clothed by the Great God of Nature, than 
 Solomon was in all his Glory : and does God 
 concern himfelf for Creatures that are fo 
 much below us, which can only glorify 
 
 him
 
 2 < 2 Of not laying up CHAP. XI. 
 
 .him accidentally, not intentionally, by 
 our Reflection upon them, not their own, 
 and whofe very Beings are defign'd to pe- 
 rifh within a little time ? and dare we 
 not truft him with the Care of us and 
 ours, whom he has made in a more ex- 
 cellent Species, qualified with more direct 
 Capacities to ferve and praife him, for- 
 med for Eternity, Objects of his Grace in 
 this World, and defigned to be Heirs of 
 Glory ? Will he fuffer us to ftarve, who 
 will not let the meaner Parts of his Crea- 
 tion want what is necefTary to their Sup- 
 port, or fuitable to their Rank in the 
 Creation. 
 
 (2.) A fecond Argument is, We are 
 mt jure that all our Care will do the "Buji- 
 nefs ; it is not certain of Succefs. A 
 Man can no more add to his Eftate, than 
 to his Stature, tho' he be never fp circum- 
 fpecl: and induftrious, except it pleafes 
 God to blefs his Induftry, and forward 
 his Increafe. Why then fhould Men vex 
 and torment themfelves with the Projects 
 and Defigns of obtaining that which it 
 may be God will never fuffer them to pof- 
 fefs and enjoy ? And why fhould they 
 not rather, with the moderate Ufe of 
 Means, apply themfelves to God by Pray- 
 er, and lay the ftrefs of all their Hopes 
 Expectations upon his Bounty and 
 
 Blef-
 
 CHAP. XI. Treasures upon Earth. 153 
 
 Blefling, not upon their own Solicitude. 
 
 ($.) His third Argument is, that after 
 all thefe things the Gentiles feek, the Gen- 
 tiles, who knew not God nor his Provi- 
 dence ; but had been trained up in No- 
 tions of a blind Chance and Fortune, 
 which favpur'd fome and frownM upon 
 others, without any regard to Equity, 
 and which yet their Poets taught them 
 might be over-ruled by Prudence. 
 
 Nullumnumen habes,fifitfrudentia ; fedte 
 Nosfacimu6ifortuna y deam, cakfr hcamus. 
 
 So that a wife projecting Man might ftill 
 (according to their Sentiments) have the 
 Command of his Fortune. Such as thefe 
 were carking and follicitous to provide 
 for themfelves, fince Plodding and good 
 Management were fuppofed to have fuch 
 a commanding Stroke in the Event of 
 things, and fince their Religion was fo 
 far from teaching them Dependance on 
 the wife and merciful Care of the Deity 
 for their Relief, that Fortune (their fup- 
 pofititious Providence) was reprefented 
 either as a thoughtlefs Chance, or an un- 
 juft and partial Being, and an Enemy to 
 far the greater Part of Mankind. But 
 Jews, to whom our Saviour fpoke and 
 for whofe Direction and Sup- 
 port
 
 254 f not ^ a y' m & U P CHAP. XL 
 
 port thefe Precepts and Arguments were 
 intended, being enlightened by Revela- 
 tion, fhouldknow better things. They, 
 as they are convinced by their Religion, 
 Reafon, and Obfervation of the Superin- 
 tendancy and Wifdom, the Power and 
 Goodnefs of God in the Government of 
 human Affairs, and of every Circum- 
 ftance of our Lives, are inexcufable, if 
 they do not truft in him, and depend up- 
 on him, or if they fret themfelves into 
 the fame Perplexity that Heathens do on 
 fuch an Occafion. 
 
 (4.) It may very well take the place 
 of another Argument, that our Saviour 
 here gives a formal and positive Tromife, 
 that if we feek firft the Kingdom of God, 
 and his Righteoufnefs, all the NecefTaries 
 of this Life fhall afTuredly be provided for 
 us. The Generality of the World are 
 miftaken in nothing more (and no Mif- 
 take can be more fatal) than in what 
 they call fe curing the main Chance. They 
 take it to be the getting Riches, or at 
 lead a competent Livelihood. Religion 
 and the Interefts of Eternity are confi- 
 dered fifat all; but as a fecond Rate Im- 
 portance. But here our BleiTed Saviour 
 puts things in their proper Order, and 
 fhews that the Holinefs of a Chriftian, 
 and the Ha ppinefs of Heaven, are indeed 
 
 the
 
 CHAP. XL Treafures up on Earth. 155 
 
 the main Chance to be fecured, and even 
 the NecefTaries of this Life are of far in- 
 ferior Confideration : If we do fmcerely 
 make the other our chief Care and Re- 
 queft, and the glorifying God our prin- 
 cipal Bufmefs and Endeavour, thefe fhall 
 be thrown in too ex abundant^ by the 
 Mercy of a gracious God. And can we 
 defire a better Security againft Want than 
 this ? The Son of God engages here his 
 Word and Honour, that the Pious Chri- 
 ftian, who makes Religion his firft and 
 greateft Care, fhall not need to be follici- 
 tous about temporal NecefTaries, they 
 fhall certainly be fupplied to him ; he 
 fhall never want. Upon fuch Aflu ranee 
 we may fafely reft, for Heaven and Earth 
 fhall fooner pafs away, than one Jot or 
 Tittk of his Promife fail. Laying afide 
 therefore all Anxiety about thefe Matters, 
 let us in all our Straits ftill fay with 'Da- 
 
 vid, Why art thou caft down, my Soul, 
 and why art thou fo disquieted within me? 
 Hofe thou in God ; for I Jhall yet fraife 
 him, who is the Health of my Countenance^ 
 and my God. 
 
 (5.) The concluding Argument is, that 
 fufficient to the Day is the Evil thereof. 
 Tho' we fhould fix our felves to all the 
 ftudied Calmnefs we are able, yet for 
 our Sins the Providence of God has 
 
 orderM
 
 256 Of not laying up CHAP. XL 
 
 order'd fucli a Viciflitude in all things 
 here, that fomething or other poffibly 
 may happen to try our Patience every 
 day we live, or if it fhould not, the re- 
 turning Wants and Neceflities of Men 
 will daily engage them in Cares and Bu- 
 finefs troublefome enough ; fo that it is a 
 foolifh thing for us to overcharge our pre- 
 lent Hours (fufficiently burdened alrea- 
 dy) with the Fears and Fancies of the 
 Time to come ; of Wants which we may 
 never fuffer, of Sorrows and Difappoint- 
 ments which we may never meet with, 
 and Provifion for Age we may never 
 live to, or for Children that may ne- 
 ver live to enjoy it. We are expofed to 
 unavoidable Trouble enough every day ; 
 let us endeavour to bear that, when it 
 fhall happen, as becomes us ; but let us 
 not be fo abfurdly greedy of Vexation, as 
 to anticipate Troubles, which are yet at 
 a diftance, and are at moft but Poffibi- 
 lities. 
 
 Thefeare the Arguments our Saviour 
 has thought fit to ufe, the Reafons he has 
 given, why we fhould not lay up Trea- 
 fures upon Earth. Thus far he has con* 
 defcended to ferjwade us. But if we will 
 not be convinced by him, we muft never- 
 thelefs be judged by him : and whatever 
 our Worldly Notions are of Policy and 
 
 Pru-
 
 CHAP. XI. Treafure s ufon Ear tb. 257 
 
 Prudence^ that Man will then appear the 
 wifeft, and fhall prove the happiefr, whd 
 has in this Life bent his Thoughts irioft fe* 
 rioufly to another ; defpifing Riches, and 
 committing himfelf, and all that belongs 
 to him, to the good ..Providence of God by 
 Faith, difperfing chearfully to the Poor,' 
 and labouring only to lay up Treafures ini - 
 HcaVen, which can never perifh, 
 
 
 VoL 5; 
 
 CHAK
 
 OfCenfurc CHAP. XII. 
 
 CHAP. XII. 
 
 O/ CENSURE W <?/ REPROOF. 
 MATT. VII. 1,5,3,4,5,6. 
 
 Judge not) that ye le not judged. 
 
 For with what Judgment ye judge -, ye {hall 
 le judged : And with what Meafure ye 
 mete, it Jhall be meafured to you again. 
 
 oAndwhy leholdeftthou the Mote that is in 
 thy 'Brother's Eye, lut confidereft not the 
 'Beam that is in thine own Eye ? 
 
 Or how wilt thou fay to thy 'Brother, Let 
 me full out the Mote out of thine Eye, and 
 leholda 'Beam if in thine own Eye ? 
 
 Thou Hyfocrite, firfl cap out the "Beam out 
 cf thine own Eye, and then jhalt thou fee 
 clearly to caft out the Mote out of thy 
 "Brother's Eye. 
 
 Give mt that which is holy unto 'Dogs, 
 neither caft ye your T } earls before Swine, 
 left they tramfle them under their Feet, 
 and turn again and rent you. 
 
 Our
 
 ' ; 
 
 tFR Saviour's Defign iii 
 this Paragraph, is the fame 
 with moft of the foregoing, 
 to correct the Jewifh Mifin t 
 terpretations of the Moral 
 Law. They found there 
 a Command to ttb&ke their 'Brethren, and^** ijfc 
 not tofitffer Sin ufon them. From hence 17 ' 
 that proud, ill-natur'd Pebple took the 
 Liberty of cenfuring one another with 
 the utmoft Rigour ; hoping by their af- 
 fected Striftnefs in condetnnjpg what 
 was ill in Others, the better to conceal 
 their own Vices. Thus we meet with 
 a Pharifee cenfuring his Neighbour, even 
 in his Prayers to God, Godj I thank thee, Luke {& 
 that 1 am not as other Men are. Extort tQ- il - 
 Tiers, unjuft, oAdulterers^ or even as this 
 'Publican. This and fome other Miftakes; 
 in the Duty of Reproof, our Saviour 
 here endeavours to rectify, as tho' he 
 fhould fay^ 
 
 44 Be not rafh and fevere in your Cen= 
 " fures. Do not readily give Ear to every 
 " malicious Story, nor be apt your Telvesj 
 " to furmife the worft of other People| 
 " Actions, left ye provoke both. Gdd 
 " and Man, to ufe you in Proportion as 
 " ye have done your Neighbour : For, 
 " ye muft expect from the Juftice Of toa 
 82 " ti)
 
 260 OfCcnfure CHAP. XII. 
 
 " to be judged with the like Candour 
 
 44 or Rigour ye have fhewn to others ; 
 
 " and fuch is the common Method of 
 
 " proceeding amongft Men, that whofo- 
 
 " ever gives no Quarter, muft expect 
 
 " none. But efpecially itisunreafonable 
 
 " for thofe, who are guilty of grofs and 
 
 " fcandalous Sins, (which often is the 
 
 " Cafe) demurely to correct, reprove, 
 
 '' and exclaim againft others for Faults 
 
 44 of little Concern, and hardly worth 
 
 " the Notice : He who would reform a- 
 
 " nother, muft begin with himfelf, that 
 
 a it may appear he reproves not out of a 
 
 <( cenforious Humour, but from a real 
 
 " Averfion to every Thing that is evil, 
 
 " and a real Charity to the Offender, 
 
 " and that he may fet about it with 
 
 *' Difcretion, and perform it with a de- 
 
 li cent Authority. Nor is Reproof al- 
 
 *< ways proper, we muft diftinguifh be- 
 
 " tween fuch Perfons as are, and fuch 
 
 "as are not likely to le amended ly it* 
 
 u Some Men are fo incorrigible, that it 
 
 " would be caft away upon them, like 
 
 " holy Things thrown to Dogs, and 
 
 " Pearls to Swine. Nay, perhaps they 
 
 " may rather be made worfe than better 
 
 " by it, not only defpifing but abufing 
 
 " both your Advice and your Charity. 
 
 '* And in this Cafe you will only expofe 
 
 ^ your
 
 CHAP. XII. and of Reproof. 
 
 '* your felf, inftead of reforming them. 
 
 In explaining of this Paragraph a little 
 farther, let us confider more diftin&ly, 
 
 I. What Sort of Judging is here for- 
 bidden us ? 
 
 II. The Neceflity of amending our 
 own Lives, in Order to the reforming 
 of others. 
 
 III. The Meaning of this Advice, of 
 not attempting Reproof where it 
 is not likely to have a good Effect. 
 
 I. What Sort of Judging is here forbid- 
 den w ? Were not Reproof a Duty in- 
 cumbent upon every private Chriftian', 
 as Occafion requires, I fhould not take 
 thefe Words to be a Prohibition of rajb 
 and fevere cenfuring only, but of med- 
 ling at all with other Mens Matters; 
 and indeed when we do cenfure Men, 
 tho' never fo juftly, without defigning 
 them or Religion any Service by it, but 
 only the gratifying our own malicious 
 Temper, we certainly offend againft this 
 Precept. But befide the Neceflity of a 
 good Intention, as the Ground or only 
 reafonable Pretence of all cenfuring of 
 others, we muft take Care that our 
 Cenfures be not rafh and fevere, for fuch 
 they are, if we either, 
 
 S i (i.)
 
 OfCenfure CHAP. XII. 
 
 (i.) Give Credit to every Thing that 
 (an lefaid ill of a Man, There is not that 
 Story which can be invented to the pif- 
 reputation of another, thp' never fo 
 groundlefs and improbable, (nay, I may 
 lay almoft impoffible) but' fome will 
 greedily receive and fwallow it. 'Tis 
 an ill-natur'd Eafmefs of Belief thefe 
 People are guilty of: The Cafe is other- 
 wife, when any Thing is told (whether 
 falfe or true) to the Advantage of a Man : 
 For then how difficult is the Credit, how 
 lazily does it circulate ? But thefe fame 
 jerfons, who are cautious enough of be- 
 ing irnpofed upon by a Lye in other Mat- 
 ters, as thinking it a Reflection upon their 
 Judgments, hardly ever queftion tneTruth 
 i )f a 'Defamation ; and look upon it, as a 
 : iifficient Excufe, not only for believing, 
 
 >ut reporting the moft egregious Fal- 
 : hopdsof this Kind, that indeed they heard 
 Jo. They may deceive themfelves and o- 
 thers, with a pretended Deteftation of the 
 Offence, and Concern for the Offender, but 
 it really proceeds from a Pride of raifing 
 their own Reputation by the Ruin of a- 
 npther's. And this Vanity is an Encou- 
 ragement to envious and malicious People, 
 to;';m7tfLyesof their Neighbours,becaufe 
 they know that moft Men are very ready 
 $0 believe and hearken to fuch Stories. 
 
 This
 
 CHAP. XII, and of Refroof. 
 
 This is certainly one Inftance of rafh 
 Judging. Another is, 
 
 (2.) When we judge Men to le wicked, 
 lecaufe they are unfortunate, becaufe it 
 has pleas'd God to afflict them with fome 
 Calamity. This was the Error of Job's 
 Friends, from which that upright Man 
 endeavours to free them, by fhewing 
 them to be to blame in condemning a 
 Man's Innocency by his Afflictions. And 
 if it was a great Crime in them at that 
 Time, it is much worfe now a-days in 
 Chriftians, yet is there no Pra&ice more 
 common. Some are fo given to this 
 Kind of Cenfure, that they cannot hear 
 of any, the leaft Lofs, befallen a Neigh- 
 bour, but they prefently fufp^fHhe Per- 
 fon guilty of fome Crime, for which they 
 tell you, this is a Judgment of God upon 
 him. But St. Taut tells us, that wbomHeb. n. 
 the Lord loveth he chaftneth, and fcourgeth 6 
 every Son whom he receiveth. The Reve- 
 lation of a future Judgment, and of Re- 
 wards and Punifhments in another Life, 
 makes this barbarous Cuftom, of adding to 
 Peoples Afflictions, very unreafonable, 
 and an Inftance of rafli Judging. Ano- 
 ther is, 
 
 (3.) When we make the worflof every 
 
 Thing, which is really finful in Mens 
 
 Aftions, or believe an Offender to be 
 
 S 4 worfe
 
 Of Cenfur? CHAP .XII. 
 
 worfe than he really is, when we con- 
 demn him as for an Habit only for a fin- 
 gk AB of Sin ; For certainly tho' one -pro- 
 fane Oath difcharged in Paflion, or how- 
 ever elfe, and the being once drunk, is Sin, 
 and calls for a deep Repentance before 
 God, yet is not a Man for one, or per- 
 haps two or three Acts of thefe, com- 
 mitted' in his whole Life, to be efteemed 
 a common Swearer or 'Drunkard. If thefe 
 Offences be againft the general Courfe and 
 JBent of his Life, 'tis very uncharitable 
 to rank him hereupon amongft fcanda- 
 jous and habitual Sinners. In like Man- 
 ner, when we magnifie a Fault above its 
 true Nature and Degree, when we affect 
 up blacken any wicked Aft, with more 
 Aggravations than can be fairly gathered 
 from the Circumftances of it: Or when, 
 t>ecaufe a Man lives in the Practice of 
 ome Vices, we prefume him guilty of 
 every ill Thing our uncharitable Sufpicion 
 in ay fuggeft againft him : Or when, be- 
 caufe a Mjn has leen notorioufly bad, we 
 Conclude him always fo, and are unwil- 
 ling to fuppofe he either has repented, or 
 tyiUor may repent. And as reducible to 
 this Head, when we pretend to judge of 
 ^he Eternal State and Condition of Per- 
 fons deceafed, without any good 'AfTu- 
 fance, which 'tis very hard, and in moft 
 
 Cafes
 
 CHAP. XII. and oj Reproof. 16 5 
 
 Cafes impoflible for us to have, that 
 they did not truly repent before Death, 
 and are not received to Mercy, in all 
 thefe Inftances -ye are guilty of rafh 
 Judging. And fo we are, 
 
 (4.) When we cenfure and condemn 
 as Evil, an A&ion that is really in its 
 own Nature indifferent, and may be ei- 
 ther Good or Bad, as Circumftances 
 (probably unknown, or at leaft not con- 
 fidered by us) may determine it. It may 
 perhaps be fomewhat that borders too 
 near upon Evil, or is eafily abufed to E- 
 vilj but is not Evil in the Nature of the 
 Thing, and therefore capable of two In- 
 terpretations. To inftance only in keep- 
 ing Company, Gaming, T^rejjing, 'Dan- 
 cing, (and there are many others of this 
 kind ) which may be innocent Diverfi- 
 ons, or they may be Crimes, according 
 as they are ufed to good, or abufed to 
 ill Purpofes, the Regularity, or the MIC- 
 behaviour in them, or according to the 
 Time we fpend upon them. To judge 
 favourably of tbe'fe, when Circumftan- 
 ces and EfFe&s do make them criminal, 
 is indeed to encourage Vanity and Vice: 
 But on the other Hand, to cenfure them 
 as Evil, tho' fuch Effefts and Circum- 
 ftances do not appear to render them fb, 
 is rafli and fevere Judging, Morofeneis 
 
 and
 
 a66 OfCcnfure CHAP. XII. 
 
 and ill Nature, not Religion. Or, 
 
 (5.) When we fufpeft a good Aft ion 
 of Hjfocrifr. By good Aliens, I here 
 mean not only fuchasare materially Good, 
 as the PraHce of Family Prayer, fre- 
 quenting the Church, receiving the Sa- 
 crament, giving liberally to the Poor, 
 and, in a Word, all Works of Piety, Cha- 
 rity, Juftice, and Temperance; butthefe 
 Works attended alfo with fuch Circum- 
 ftances, that to a candid and unprejudi- 
 ced Judgment, they appear formally and 
 really good, and this, or the other Man 
 whom we would cenfure, feems to do 
 them from an inward Principle of Confci- 
 ence and Sincerity ; nothing appearing 
 to the contrary, either in his Perfor- 
 mance of thefe, or in his general Cha- 
 racter and Courfe of Life. For tho' 'tis 
 poflible, a Man may do any of thefe 
 Things hypocritically, yet if he be not 
 evidently guilty of fome indulged, habi- 
 tual Vice, that is inconfiftent with fin- 
 cere Religion, or of fomething peculiar- 
 ly inconfiftent with the goodnefs of that 
 Action we pretend to judge of, we ought 
 in Chanty to prefume the beft of him, 
 and that what he does, is not from any 
 fecret, corrupt, and wicked Principle, 
 but from an honeft Mind, and confe- 
 quently his Action is good; and if we 
 
 judge
 
 CHAP. XII. and of Refroof. 167 
 
 judge otherwife of him and it, we judge 
 rajhfy. Nothing is more hard to pry 
 into, or pronounce upon, than the Sin- 
 cerity of Men's Hearts, in the Difcharge 
 of their Duty; for we can only hear 
 their Words, and fee their e,dflions, with- 
 out a poffibility of looking farther into 
 their Thoughts, to difcover the Spring 
 or Principle that moves them. The 
 Heart may le deceitful indeed, and defpe- 
 rately wicked; lut who can know it? 
 God has told us by the Prophet Jeremy, J er - I ^ 
 1, the Lord, fearcf* the Heart, I try the* 
 Reins, even to give to every Man, accord- 
 ing to his Ways. And Solomon acknow- 
 ledges, that God alone can do this, For 1 Kings 8, 
 thou, even thou only knoweft the Hearts of^' 
 aU the Children of Men. What Infolence 
 is it then for us to pretend to that, which 
 God alone can do, as well as Imferti- 
 nence to judge of what we cannot know, 
 and Uncharitablenefs to judge hardly, of 
 what we have no apparent Reafon to 
 cenfure I Yet nothing is more common, 
 than this cenforious and unchriftian Pra- 
 ftice, of condemning good A&ions for 
 Hypocrify, efpecially, where there is a 
 fecret Spleen to the Perfon that does 
 them. 
 
 Thefe five Inftances I think include 
 all, that is meant here by rafli and fe^ 
 
 vere
 
 Of Cenfwe CHAP. XII. 
 
 vere judging. Let us proceed now to 
 the fe^cond general Head, to confider, 
 
 II. The NeceJJity of amending our own. 
 Lives, in order to the reforming of others. 
 This our Saviour directs as a Remedy 
 againft Cenforioufnefs, and were it but 
 effectually put in Prattice, it would be a 
 certain Cure : For we may obferve, that, 
 generally fpeaking, the worfl Men are 
 the moft uncharitable this way. Noto- 
 rious bad Men do it in hopes, that by 
 reprefenting the Vertues of good Men, 
 to be only Grimace and Hypocrify at the 
 bottom, their own Wickednefs may come 
 off with the better Credit, as it may 
 feem impoflible to be really Good, and 
 tliemfelves the more generous Sinners of 
 the Two, becaufe they don't fo much as 
 fretend to Vertue. Proud Men, who 
 defire to be thought better than the reft 
 of the World, do it as an eajier way to 
 gain a Reputation, than by a folid and 
 extraordinary Goodnefs; while all the 
 Pretence is, the Reformation of thofe 
 whom they cenfure ; but whoever truly 
 defigns tbafi, muft begin at home, and 
 refolve to fet an Example of true Good- 
 nefs in his own Chara&er. To be fure, 
 he muft not be guilty of as great, or 
 greater ins> than thofe which he re- 
 proves
 
 CHAP. XII. and of R'efroof. 269 
 
 proves, for it is, (i.) Ridiculous in it felfr 
 for fuch a Man to reprove. Every Body 
 he attacks has a Retortion ready for him, 
 and his own Conference will fharpen the 
 Sting of it, and the World- will laugh at 
 him. For him that has a Beam in his 
 own Eye, to find fault with a Mote in 
 his Brother's, is fuch a vifible Affeda- 
 tion, .fuch an Overt-ad of Hypocrify, 
 that it looks awkward and monftrous. 
 (2.) The Reproofs or Cenfures of fuch 
 a Man, inftead of reforming, will really 
 harden the Sinner. There is a Spirit of 
 Contradi&ion in human Nature, which 
 ftrongly inclines and tempts Men to 
 grow worfe, rather than to amend, 
 when upon the Comparifon they find 
 themfelves ftill better Men (notwith- 
 ftanding all their Faults) than him who 
 undertakes to cor reft them* They plainly 
 fee, that he does it not from any Senfe of 
 Vertue, or real Opinion of the Enormity 
 of Sin, but to give himfelf an Air of De- 
 murenefs, and to fix a brand of Reproach 
 upon them. So that fuch Reproofs en- 
 tirely lofe their EffecT:. And in Truth, 
 on the other Hand, a Man that is given 
 t:o Reproof, had need not only to be free 
 from grofs and fcandalous Offences him- 
 felf, but to be eminent and exemplary 
 in Religion, nor only exemplary in a 
 
 great
 
 2 jo Of Cetofure CHAP. XII. 
 
 great Degree of that particular Veritie^ 
 the contrary to which he fets hirnfelf to 
 correct in others, but to be well verfed 
 in all manner of Goodnefs, and governed 
 by a throughly Chriftian Spirit. Be- 
 caufe whoever undertakes this Duty of 
 reproving^and reforming, can expect no 
 Succefs, if he do not manage it with 
 Judgment, Meeknefs and Charity, and 
 all thefe he muft be fupplied with by 
 Religion, (i.) It is to be managed with 
 good Judgment. Every Sin deferves 
 not the fame meafures of Reproof : Nor 
 is a Perfon ever reclaim'd from any Sin 
 by a Reprdof improper for it, becaufe 
 it appears in this Cafe, that the Repro- 
 ver is miftaken, and therefore a very 
 improper Guide. But now a Know- 
 ledge of what Difference muft be made 
 in all our Reproofs and Adrfionitions* 
 according to the Difference of the Sins 
 reproved, is attainable no other way 
 than by a perfect Knowledge of our Reli- 
 gion, tnat we may know what is com- 
 manded or forbidden ; and in a conftant 
 lattice of all the Duties and Venues it 
 requires, that we may know to what 
 Degrees they are practicable in this 
 State of Infirmity $ what may be effect- 
 ed by the Affiftance of God's Moty Spi- 
 rit; arid tfhat grain$ of Allowance rhuft 
 
 Be
 
 CHA?>XII. and of Reproof. 27 1 
 
 be made for the weaknefs of human Na- 
 ture ; all which will beft be learnt by 
 Experience in the Courfe of our own 
 Chriftian Warfare, and the Obfervati- 
 ons we make upon our felves. (2.) Re- 
 proof is to be given with Meeknefs ; for 
 apaffionate, morofe, or reproachful way 
 of giving it, will fooner exafperate than 
 reform. And how (hall we attain to 
 fuch a Spirit of Meeknefs as is neceflary 
 in this Cafe, but by the effe&ual Influ- 
 ence of Religion upon our Minds, and a 
 long pra&ifed Habit thereof, under the 
 Conduct of God's Holy Spirit, and our 
 own Endeavours. (3.) It is to be done 
 with Chriftian Love and Chanty : For 
 tho' the Rebukes of an Enemy out of ill- 
 will to reproach and defame, may not- 
 withftandinghelpand reform a wife Man, 
 yet the generality of Mankind are not to 
 be reclaim'd, but by Admonitions that 
 fenfibly proceed from Love ; they muft be 
 convinced, that what we fay is really 
 out of Kindnefs to them, before it wiU 
 have any good Effect or Influence upon 
 them, to amend their Lives. Now Cha- 
 rity is an high Attainment; St. "Paul tells Rom. i 
 us, that Love is the fulfilling of the Law ; l - 
 fo that if none but a charitable Man 
 can effe&ually perform this Duty, the 
 neceflity of making great Advances to- 
 wards
 
 OfCenfure 
 
 wards religious Perfection ih-btir 5wn 
 Lives, in order to the qualifying us for 
 the reforming of others, is very evident. 
 But I {hall now haften to the third and 
 laft Particular to be confidered. 
 
 III. The meaning of this Advice, of 
 not attempting Re f roof , where it, is not 
 likely to have a good Effeff. Our Saviour 
 here forbids to put the Gofpel under 
 Contempt, or our owri Perfons into dan- 
 ger, by reproving unreafonable and bru- 
 tifh Men, fuch as will either defpife and 
 ridicule the Reproof we give, oY hate us 
 for it, and perhaps affault and put us in 
 danger of our Lives thereupon : Only 
 here we iriuft take care, that we do not 
 impofe upon our felves With deceitful 
 Excufes, and in Truth this Care ought 
 to be fo much the greater, becaufe we 
 are apt to be* very negligent and back- 
 ward to this Duty of Reproof, looking 
 upon it as an irkfome and unpleafing 
 Thing to tell Men of their Faults, un- 
 pleafirig both to our felves and them. 
 Yet is it not better for both to undergo a 
 little Trouble in this kind, than perifh 
 eternally together, one for continuing in 
 his Sin, and the other for not reproving 
 him ? We are likewife apt to excufe our 
 felves,- by confounding Cenfure and Re- 
 proof;'
 
 CHAP. XII. and of Reproof. 373 
 
 proof; we would not be thought to be 
 proud, uncharitable and cenforious Per- 
 fons. But is there not a wide Diffe- 
 rence between Pharifaical Cenfure, and 
 the Reproofs of Chriftian Charity. With 
 fuch Excufes however Men often deceive 
 themfelves, and negled their Duty, 
 throwing the blame upon the Obftinacy 
 of the Sinner, while all the Fault is in 
 their own Remiffnefs. But if there be 
 really no ground for Hope, if the Perfon 
 appear to be incorrigible, if he hath fre- 
 quently rejefted our Admonitions before, 
 or the Reproofs of wifer Men, if he be 
 a Defpifer of all Religion; if he be one, 
 who is fo far from being likely to be re- 
 claim'd by our Reproof, as that he fhall 
 laugh at it, or clamour upon us, or affront 
 us for it, we are fo far from being requi- 
 red to fpend our Admonitions upon him, 
 that we are here forbidden fo to do. 
 
 Vol. a. T CHAP.
 
 274. Of Importunity 
 
 CHAP. XIII. 
 
 Of Importunity in frayer^ and of 
 Doing as we would be done ly. 
 
 MATT. VII. 8101112. 
 
 , and it flail le given you : Seek, and 
 ye Jhall find : Kjiock, and it Jhall le ofen- 
 ed ttnt G you. 
 
 Tor every one that asketh, receiveth : eAnd 
 he that [eeketh, fndeth : <^dnd to him 
 that knocketh, it Jhall le opened. 
 
 Or what Man is there of you, whom If his 
 Son ask TSread, will he give him a Stone? 
 
 Or if he ask a Fifty will be give him a Ser- 
 pent? 
 
 If ye then leing evil, know how to give 
 good Gifts unto your Children, how much 
 more Jhall your Father which is in Hea- 
 ven, give good Things to them that ask 
 him ? 
 
 Therefore all Things whatfoever ye would 
 that Men Jhould do to you, do ye even 
 
 fo
 
 CHAP. XIII. inTrayer^ &c 375 
 
 fo to them : For this i9 the Law and the 
 
 N a former Paragraph, our 
 Saviour gave us fome Di- 
 rections how to pray, cau- 
 tioned us againft Often ta- 
 tion and vain Repetitions 
 in our Prayers, and pre- 
 fcribed us a moft excellent Form, in which 
 we may addrefs our felves to God. Here 
 His Defign is to prefs us to a fervent and 
 continual Exercife of Prayer, not only as a 
 Duty, but as a neceffary and fuccefsful 
 Means of obtaining at the Hands of God, 
 all Bleflings which we ftand in Need of, 
 temporal and eternal. And from God's 
 dealing thus with us, like a tender Father, 
 readily anfwering our Requefb of all 
 Things needful for us, our Saviour takes 
 Occafion to recommend the like affedio- 
 nate Readinefs amongft our felves, to all 
 good Offices one towards another, doing 
 freely for others -what we our felves would 
 think it reafonable they fhould in like 
 Cafes do for w. As if he had faid, 
 
 " Whatfoever ye have Need of, apply 
 c< your felves to God for it by importu- 
 " hate Prayer, and he will furely anfwer 
 " your Petitions, either in Kjnd^ the ve- 
 " ry Thing yedefire, or at leaft/ffg^- 
 T 2 Kty,
 
 7 6 Of Importunity CH AP.XIH. 
 
 " lity, fomething which he knows to be 
 u really fitter for you, and that will be 
 " more to your Advantage. 'Tis fit that 
 <c ye fhould own his Power and Provi- 
 " dence, by fuch an Application ; and thofe 
 " who do, fhall tafte of his abundant 
 c Goodnefs. But if ye will not, ye 
 '* may thank your felves for his with- 
 ' holding the Blefling from you. Or if 
 ' ye ask and have not, 'tis becaufe ye 
 4 ask amifs. A faint and feldom Re- 
 '' queft is only begging a Denial ; the 
 ' Majefty of Heaven expecls to be wait 
 '* ed on with frequent, earneft, and hum- 
 ' ble Petitions ; an unwearied and re- 
 1 peated Diligence ; and if ye thus fol- 
 licit him, he will not deny you, for 
 ; ' he has the Affe&ion and Tendernefs 
 " of a Father towards you. And what 
 16 earthly Parent is there, who, if his 
 ^ Son ask of him any Thing neceflary 
 r>i for Life, will mock at the Requeft, by 
 e giving him an ufelefs or an hurtful 
 Thing ? If then, Men, who are fin- 
 * ful Creatures, paflionate, weak and 
 4 humourfome, have yet the Tender- 
 :< nefs to give their Children what is 
 tc good and fit for them } how much 
 ;< more fhall the infinite Goodnefs of 
 !C God, whofe Children ye are, dofoto 
 " thofe who importunately pray to him 
 
 " for
 
 in Prayer, &c 377 
 
 " for it ? Now as this Loving-Kindnefs 
 " of God is an Encouragement to Prayer, 
 " fo it yields a Diredion for your Conduct 
 " towards your Neighbour. Since God 
 " fhews himfelf a compaflionate Father 
 " to Mankind, in beftowing whatever 
 " they requeft that is really fit for them 
 " to have, ye ought to treat one another 
 " as Brethren, and do for others what- 
 " ever ye could reafonably expect they 
 " fhould do for you, were ye in their 
 " Condition and they in your's : For this 
 <c is the Sum and Subftance of your Duty 
 " with Regard to Men, and of all that 
 " the Law and the Prophets have faid 
 " upon it. 
 
 In this Paragraph, there are two di- 
 ftinct Parts worthy of our farther Con- 
 fideration. 
 
 I. What Qualifications are requifite to 
 make pur Prayers prevailing ; or 
 what is included in the Notion of 
 importunate Prayer. 
 
 II. What is the Nature and Extent of 
 this Rule, of doing as we would be 
 done by, which is here called the 
 Law and the Prophets. 
 
 I. I fhall begin with the firfr, the 
 
 Qualifications necefTary to make our Pray- 
 
 T ers
 
 578 Oflmfortwity 
 
 ers frevaiTmg, or what is meant by 1m- 
 fortunity in Prayer. Whatever View we 
 take of our Condition, whether with 
 Regard to Soul or Body, we find our 
 felves in fuch a State of continual Depen- 
 danceupon God, (the Exegencies of hu- 
 man Life fo many, our own Inability 
 to provide for them, fo fenfible and ap- 
 parent) that one would think even the 
 worft of Men fhould not need to be ex- 
 cited and ferfwaded to 'Prayer ; yet it 
 feems the beft of Men do need not only 
 f Perjwafion but Encouragement to this Du- 
 ty. The Reafon is, becaufe tho' they 
 know their Wants, and that God, and 
 He alone, is able to fupply them, they 
 are confcious of fo muchSininthemfelves, 
 that naturally (and without a Mediator) 
 they have Reafon to fear He will not hear 
 them. Chnft therefore, our great and 
 only Mediator, as in other Places he a 
 fures us of his Interceffion, does here ex- 
 cite and encourage us to apply unto God, 
 with AfTurances that if we do we Jhall le 
 beard. But then 'tis expected our Pray- 
 ers fhould be importunate, that we may 
 fhew the deep Senfe we have of our own 
 Wants, our real Defire that God would 
 hear us, and our freddy Expectation that 
 he will. In Order to be accepted then, 
 Ve are to pray with Earneftnefs, and 
 
 with
 
 CHAP XIII. in Trayer, &c; 
 
 with Continuance or *Per fever ance, both 
 which are includecf in Importunity. 
 
 Firft, Then we muft pray with Ear- 
 neftnefs. And this confifts chiefly in 
 thefe two Things, Attention and' Af- 
 feftion. 
 
 (i.) In &4t tention. When we prefent 
 our felves before the infinite Majeily of 
 Heaven and Earth, to offer up our Praifes 
 and Petitions to him, what an Infolence 
 is it to trifle in that awful Prefence ; to 
 have our Eyes gazing about on every 
 Object that may divert them ; our 
 Thoughts as little interefted in what we 
 fay, as if we were repeating only an idle 
 Charm ? It is not enough furely to hurry 
 over a Form of Words in Prayer, our 
 Minds muft confider and attend to every 
 Sentence with a clofe and ferious Appli- 
 cation. Divine Worihip is the Exercife 
 of many Graces, the Exercife of Faith 
 and Hope, Humility and Love. And 
 how can we exercife thefe when our 
 Minds are unconcerned ? For thefe Graces 
 are feated in the Soul, which is only able 
 to recollect and confider. God is a Spirit, 
 and they that worship him, muft worship 
 him in Spirit, with the inward Atten- 
 tion of their Minds, as well as the out- 
 ward Pofture of their Bodies, and Moti- 
 on of their Lips. This therefore being 
 T 4 fe
 
 280 Of Importunity 
 
 fo neceffary a Qualification of Prayer, 
 yet fuch withal, as even the beft difpofed 
 Minds find it hard enough to fecure, it 
 has been thought very proper and good 
 Advice, that before we go to Prayer, we 
 fhould employ a few Minutes in Prepa- 
 ration for that Duty, to recoiled, com- 
 pofe, and fix our Thoughts, and place 
 them upon the right Object, and reftrain 
 them to it, becaufe Variety of Bufinefs 
 and Objects, and Circumftances, are very 
 apt to fill our Heads with a confufed 
 Train of Imaginations, which imperti- 
 nently diftrar., and through the Infirmi- 
 ty of human Nature are not eafily with- 
 ftood by us. This certainly requires 
 Care and Diligence in the left of Men ; 
 but let the Difficulty of* Attention to 
 fuch as thefe, be no Excufe fqr the pro- 
 fane and carelefs. There is a great deal 
 of Difference betwixt the Diftraftions in, 
 Prayer, which good Men cannot avoid, 
 and thofe which bad Men do pot fo much 
 as flrive againfl, or endeavour to avoid. 
 The former are properly Failings and 
 Sins of Infirmity, and will be pardonec}, 
 by a merciful God, as fuch, becaiife they 
 are involuntary ; but the CarelefTnefs of an 
 irreligious Mind that freely gives infy 
 Diftractions and yain Thoughts at fuch a 
 Time, and allows the Eye to gaze about 
 
 at
 
 &c. 
 
 at random, and (which is too often the 
 Cafe) when, inftead of joining in the 
 Prayers and Praifes of the Congregation, 
 People are reading Letters, talking over 
 News, whifpering Remarks upon others, 
 laughing, and giving themfelves Airs, or 
 the like. This, I fay, is a grofs Piece of 
 Profanenefs, 'tis no Infirmity, but a wil- 
 ful Sin, a Contempt of the Prefence of 
 God, and a folemn Ridicule of all Reli- 
 gion. But, 
 
 (2.) Sincerity or Earneftnefs confifts 
 alfo in the fervent Exercife of the Affettl- 
 ons : So St. Taut requires, that we jfhould 
 be fervent in Sfirit, ferving the Lord.Rom.iz. 
 And Solomon in the Name of God fpeaks 11 ' 
 thus, My Son, give me thine Heart. It Prov - 2 3- 
 is the HEART which God efpecially re- 26 ' 
 quires in all the Services of Religion, and 
 particularly in the Offices of Devotion : 
 for without this our Prayers are but as a 
 founding *Brafs and as a tinkling Cymbal 
 not only not acceptable, but grating and 
 provoking to the Great God, to whom 
 we fpeak. We are not only to know 
 and mind what we lay in Prayer, but 
 our Jincere 'De/ires are to go along with 
 every Petition, an affectionate Thank- 
 fulnefs with every Qaufe of our Praifes, 
 and a devout Reverence, and Imfrejjions 
 ftttiabk to what is faid, with every Ac- 
 know-
 
 Of Importunity 
 
 knowledgment of the awful Attributes of 
 God therein. It is a mocking of God to 
 pray for what we do not defire, and to 
 give thanks for fuch things of which we 
 have no Confideration or Efteem. God 
 being the Great Judge and Difcerner of 
 Spirits, knows with what Temper and 
 Inclination we come to him ; and how 
 can we expect he fhould beftow that upon 
 us, which he knows we care not whe- 
 ther he does or no ? many times what we 
 had rather be without. As for inftance, 
 we pray that God would not had us 
 into Temptation, lut deliver us from Evil 
 Who can ever imagine any Man to be in 
 earneft in this Requeft, that knowingly 
 and needlefly runs himfelf into Tempta- 
 tion every day ; and tho' made confcious 
 of his own Weaknefs by repeated Falls, 
 will frill be challenging, and wreftling frill 
 with an Antagonift whom he has found 
 too ftrong for him ? He knows the Siren 
 that has often charm'd him to his Ruin, 
 he owns his Folly, pretends to repent of 
 it, and change his Meafures ; but 'tis a 
 vain Pretence, while (with Solomon's 
 young Man void of Underftanding) he 
 daily goes the way to her Houfe, and frill 
 frequents her Company. The Love of 
 Wine, or the Influence and Example of 
 his debauched Companions, have be- 
 
 tray'd
 
 inTraycr, &c. 283 
 
 tray'd him frequently to Intemperance ; 
 he CGDfeiTes it, and refolves to grow fo- 
 her and abftemious ; yet runs into the 
 fame Society as often as he can have it, 
 and one Glafs leads him on to another, 
 till his Appetite has again overpower'd his 
 Reafon and his Vertue. Does fuch a Man 
 indeed defire that God would keep him 
 from Sin, when he fo apparently delights 
 in the Temptation ? Or that God would 
 prefer ve him from Temptation, when 
 he himfelf wantonly plays with it, nay 
 even feeks it out, and tempts the Temp- 
 ter ? If therefore the Grace of God does 
 not (according to the Letter of his Prayer) 
 preferve him from Temptation, and deli- 
 ver him from Evil, it is not that God re- 
 fufes to bear him, or denies his Requetf 
 but becaufe his Affe&ion not going along 
 with the Words, he does not really dejira 
 this, and confequently it is not his Re- 
 queft, he does not fray for it ; and tho 7 
 he may fay the Lord's Prayer twenty 
 times in a Day, he may thank himfelf) if 
 neverthelefs he falls into grievous Sins, 
 and is overcome by many Temptations : 
 For his Heart, as well as his Voice, muft 
 join, or God will not regard him. Did 
 we but impartially examine into the State 
 of our Affe&ions, and compare our Pray- 
 ers and our Condud together, 'tis to be 
 
 fear'd.
 
 284 Of Importunity CHAP.XIII. 
 
 fear'd much of the like Sincerity would 
 appear in other Inftances, which I have 
 not time to mention. But furely at the 
 very moment we are putting up Peti- 
 tions to God, one tranfient Thought up- 
 on each of them before we utter them, 
 will tell us whether we are in earneft or 
 no. 'Tis eafy to think with my felf, 
 whether I do indeed defire this thing 
 which I am about to ask : If I find I do 
 not, 'tis in vain to ask it ; and if I do, 
 my Affections may be faid to go along 
 with my Petition. This Method I would 
 ferioufly recommend, that our Prayers 
 may be a deliberate Aft of the Heart 
 and of the Judgment, as well as of the 
 Tongue. And by what I have infifted 
 on, it will appear, that by the Affections 
 I do not mean that forced Fervency, which 
 is rather a {training and working up of 
 thePaflions ; nor that meer Warmth of 
 Imagination and Fancy, on which fome 
 People lay the ftrefs of all Devotion, but 
 a regular , folid, rational, and fincere 'De- 
 foe of what we pray for, which may take 
 place in the Mind without extravagant 
 Raptures and affefted Tones and Po- 
 ftures. Thus much for that Sincerity or 
 Earneftnefs, which is one. Branch of Im- 
 portunity in Prayer. 
 
 The
 
 m "Prayer y &d 285 
 
 The Second, thing imply'd in Importu- 
 nity in Prayer^ is Continuance or Terfeve- 
 ranee. To this St. !P*0/ excites the r/fe/I 
 fakmans ; *FV<z; without ceafing. In every c Theff. 
 *^* give Thanks ; /or fc&w is the WiU of 5> I7 * 
 Go** concerning you. And the Philiffians 
 alfo; 23* careful for nothing, lut in every phil^.iy. 
 fl&wrg 7 Trayer and Suffocation with 
 Thanksgiving let your Requefts le made 
 known unto God. And the fame Apoftle 
 defcribing to the Efhejtans the Chriftian 
 Armour, with which he would have 
 them always guarded and in readinefs, 
 adds in the Clofe as a material Part of it, 
 Tray ing always with all Trayer andSu 
 flication^ and watching thereunto with all 
 Ter fever ance. And our Saviour here im- 
 plies the fame thing, by the Repetition of 
 his Command, fo often in a Variety of 
 Words, cd.sk, feek, knock ; that is, pray 
 frequently, of continue praying, with 
 an unwearied Diligence. Now let us fee 
 what is included in the Perfeverance, to 
 which thefe and many other Places of 
 Scripture prefs us. 
 
 (i.) It imports an habitual 'Difpofition 
 to pray, and this implies an inwrought 
 Habit of fearing, loving^ and honouring 
 God : for as the Nature of Prayer is de- 
 fcribed, in general, to be an Intercourfe 
 or Converfation of the Soul with God* 
 
 that
 
 286 Qf Importunity CHAP.XIIL 
 
 that Intercourfe can never be carry'd on 
 without honourable and worthy Thoughts 
 of God ; and he that has that Senfe of God 
 truly, will have it habitually ; and he that 
 lias it habitually, will exert it frequently. 
 Such a Soul will afcend to God upon all 
 Occafions, and by often Returns and E- 
 motions ; and this Senfe of the Duty recon- 
 ciles thofe Expreflions in Holy Scripture, 
 of fraying always, and continuing inftant 
 in Trayer, not only to a Poflibility, but 
 to Eafinefs and Familiarity : For the Soul 
 of a Man is quick and agil, it can enter 
 the Courts of Heaven abftra&edly, and 
 offer a thoufand Petitions, while the Bo- 
 dy is but drefling and preparing for the 
 Temple ; and there is no honeft Affair in 
 the World, how laborious and trouble- 
 fome foever, that can hinder this fpiritual 
 Commerce. 
 
 (2.) Perfeverance in Prayer implies 
 like wife a Fervency of more fet and fo- 
 lemn Applications to God at all proper 
 Opportunities, and on all Occafions ; we 
 either want or receive fomething at his 
 Hands continually, our Souls and Bodies, 
 our Eilates and Employments, our Fami- 
 lies and Relations, the State of the Church, 
 or that of the Public, afford us Matter 
 enough every day we live to apply our 
 felvcs to God by Supplications, or by 
 
 Praifes*
 
 inTrayer, &c. 287 
 
 Praifes. Morning and Evening is the 
 leaft we can think our felves obliged to. 
 If is a good thing, fays Jioly0w4 *0 p&1 9*-- 
 give thanks unto the Lord, and tojlng Prai- J * 
 fes unto thy Name, thou mofl High ; to 
 Jhew forth thy Loving Kjndnefs in the Morn* 
 ing, and thy Falthfulnefs every Night. 
 Even the Times of our Eating, the Re- 
 turns of our ftated Meals, require us to 
 pray for a Blefling on the Food he gives 
 us, and to praife him for it, according to 
 the Example of our BlefTed Lord him(elf,Mat i 4 ; 
 who always did fo, when he fate down 9- 
 to eat. And befides thefe fix'd and con- ^* f * IJ ' 
 ftant Occafions, the Accidents we fee, Luke 14. 
 and the Accidents we hear of, our Skk- >* 
 nefs, our Health, our Encreafe, or our 
 LofTes, our fpiritual State, our Converfa- 
 tion, and our Bufinefs, and our Recrea- 
 tion ; thefe all call upon us to call upon 
 God very frequently, either to deprecate 
 his Difpleafure, or to beg his Affiftance ; 
 to implore his Grace, or to own his Pro- 
 vidence, and to praife his Goodnefs, and 
 he that does this may be faid to pray con- 
 tinually. Thus far a Man may proceed 
 privately ; but becaufe Prayer is likewile 
 a public Ad of Religion, and that God 
 requires that we fhould honour him be- 
 fore Men, and in the Face of the World, 
 therefore are we obliged, 
 
 (j.) To
 
 a88 Of Importunity CHAP.XIII. 
 
 (3.) To negleft as few Opportunities 
 as is poflible, ofajJemlJing our ] feJves fiib- 
 ticly to worfhip God with united Souls, 
 and combined and conjugated Affe&ions, 
 aflifting and enflaming one another. The 
 Church has appointed a daily Service for 
 the WorfhipofGod in public, which has 
 been praftifed from the very^ firft Begin- 
 ning of the Chriftian Religion, by the 
 Apoftles themfelves, and the Primitive 
 Chriftians. The Jews had ftated Hours 
 of daily Prayers, and the Apoftles and firfl 
 Believers reforted to the Temple at thofe 
 Hours ; fo it is faid of St. Teter and St. 
 John, that they went up into the Tempile 
 at the Hour of Prayer, being the ninth 
 Hour. And there is nothing more mani- 
 feft in the Writings of the antient Chri- 
 ftians, than that they obferved ftated 
 Times of public Worfliip daily and night- 
 ly too: for during the Ages ofPerfecu- 
 tion they were forced to affemble in the 
 Night; and in the following Ages, when 
 Perfecution ceafed, and fo the Occafion of 
 thofe nightly AfTemblies ceafed likewife ; 
 yet in fome Places, efpecially when a 
 Monaftical Life came to be efteem'd, 
 they continued ftillthefe nofturnal Offices. 
 But the Church of England at the Refor- 
 mation obferved a moft excellent Deco- 
 rum in this matter, requiring only the
 
 CHAP. XIII. in Trayer^ 8tc. 289 
 
 Morning and Evening Service in her Lfc 
 turgy, and thefe neither at any definite 
 Hours, leaving that to the Wifdom of 
 Governours, and the Convenience of Pla- 
 ces, and the attending of this Service 
 (as well as the private Exercife of De- 
 votion ) where the neceffary Bufmefs of 
 human Life will admit, may very well 
 be look'd upon, as included in that- ac- 
 ceptable Frequency which. Importunity 
 and Perfeverance do imply. 
 
 (4.) Perfeverance in Prayer implies /;- 
 wearfd and undifcouraged continuance m 
 legging fome f articular Mercy, tho' God 
 feems not to regard us, nor does, in any 
 Thing at prefent, look as if he would 
 ever anfwer us in that Matter. That 
 fuch an Importunity is an Aft of Faith 
 which God is well pleafed with, and 
 how long foever he may keep us in the 
 Exercife of it, by feeming to take no no- 
 tice of our Requeft, will certainly at 
 length give a gracious Anfwer to, is fe- 
 veral Times inculcated by our Saviour ;- 
 as in that Parable of the unjuft Judge, 
 and the impoitunate Widow, the Moral 
 of which isexprefiy declared to be; that 
 Men ought always to fray, and not to P lke i* 
 faint; and in that other of the Hdufhol- 1 **' 
 der raifed at Mid night by the Importunity 
 of his Friend^ tho 7 other Confederations 
 
 VoL 2; ll would
 
 390 Of Importunity 
 
 would not prevail to fupply him with 
 what he wanted. And that this is that 
 very Perfeverance more immediately en- 
 couraged- by our Saviour here, appears,, 
 in that he makes the Application of the 
 laft mentioned Parable, in the fame 
 Words with his Exhortation here, &4sk 9 
 Luke 1 1. an( l if fall le given you-, feek, and ye {hall 
 9 ' find\ knock, and it /hall be ofened unto 
 you. The like Encouragement he gives 
 alfo in his Conduct to the Woman of 
 Canaan, who follow'd him with repeat- 
 ed Solicitations to heal her Daughter, 
 and tho' fharply anfwered and repuls'd, 
 would take no denial ; whereupon, as if 
 he were overcome at length by her re- 
 folute Perfeverance, he anfwered her, 
 Mat. 15. Wman, great is thy Faith : Be it unto thee 
 even as thou wilt. Such Perfeverance 
 therefore is an aft of Faith, moft highly- 
 acceptable to God ; when tho' all Cir- 
 cumftances look dark about us, and we 
 have long and earneftly prayed, yet feem 
 to have hitherto prayed in vain, and have 
 no Profpecl: of being anfwered ftill, and 
 every Thing carries an appearance, that 
 we fhall never gain our Point, we ne- 
 verthelefs hold on Praying, continue our 
 earneft Requefts, and wait fubmiflively 
 the Will of God concerning us. Hoping 
 even againjft Hope, and with pious Job, 
 
 refol*
 
 inTrayer, &c. 191 
 
 refolving, TV he flay me, yet will I truft Job i j. 
 In Urn. We are not to fuppofe, that 15 ' 
 God's requiring or expe&ing this Impor- 
 tunity, is a meer Point of Majefty. Tho' 
 if it were, 'tis furely reafonable, and the 
 moil exalted Creature in the Univerfe 
 could not think much to wait upon the So- 
 yeraign and infinite Majefty of God with 
 its Requefts, how long foever it might 
 be before he would vouchfafe an Anfwer : 
 Nor are we to imagine, that by repeated 
 Solicitations we may tire him out, and 
 fo change his Mind, and oblige him to 
 grant us what he had no Intention at 
 Srft to yield to : For that were a weak- 
 nefs, of which the unchangeable WifHom 
 of God is incapable. But he requires and 
 expects it, becaufe he would exevcife our 
 faith in him, and try us, whether we 
 can firmly adhere to, and depend upon 
 him under fuch difcouraging Delays and 
 feeming Difregard of us ; and this too, for 
 our own fakes ; that our Vertue being the J Pet - 1. 
 brighter by fuch an Exercife, may be 7 ' 
 the more glorioufly rewarded, and the 
 Blefling we have fo long defired, may 
 be the more acceptable to us, and more 
 thankfully received by us, when it comes. 
 For we pray, and perfevere in praying ; 
 the Mercy we pray for ( provided it be 
 really a Mercy, and will do us good > 
 U 2 will
 
 Of Importunity CHAP. XIII. 
 
 furely come at laft : If we thus ask, 
 it (hall le given us; thus/^, we (hall 
 /0J; thus knock, it {hall <? ofened to us. 
 But then we muft confider the Matter 
 of our Petitions, what it is we ask for ; 
 if it be Riches, or long Life, or Gran- 
 dure and Honour in this World, to be 
 Importunate in begging thefe, is to be fw- 
 fudent ; God has no where fromlfed 
 them ; nay, he has forbid us to fet our 
 Hearts upon them, and therefore fuch 
 an Importunity about them, is not only 
 vain and trifling, but diff leafing to him. 
 For a fickly Man to be importunate in 
 begging Health ; a Man under the pref- 
 fures of Poverty, fuch Supplies as are 
 neceiTary for him, or a change of his 
 Condition for the better; a Man in Dan- 
 ger, or in any Affliction begging for De- 
 liverance ; or engaged in any lawful Un- 
 dertaking of Moment, imploring Suc- 
 cefs, and a Bleffing on his Endeavours: 
 In thefe, and the like Cafes, I fay, 'tis 
 laivfuhc* be importunate, becaufe God has 
 encouraged us to ask ; but then the Con- 
 cern being only Temporal, and the Glory 
 of God, and our own real Good being, for 
 ought we know more to be ferved by 
 denying, than by anfwering our Rtqueft, 
 the Importunity here muft be lalways 
 accompany'd with an humble and entire 
 
 Submiflion
 
 CHAP. XIII. in Trayer^ &c. 
 
 Submiffion to God's Will and Wifdom. 
 This our Saviour's Example teaches us ; 
 who tho' he praved thrice, and very 
 earneftly in the Garden, that he might 
 not fuffer, frill corrected his Defires with, 
 ntverthslefs, not my Will, but thine be 
 done. But when we pray for fpiritual 
 Bleilings, for pardon of Sin, and for the 
 Grace of God, Importunity has its full 
 Scope ; it is not only lawful, but a Ver- 
 tue here ; and we may follicite abfolute- 
 ly for them, and mull never ceafe, till 
 we obtain them. Thus I have gone 
 through the firft Part of the Paragraph, 
 I come now to the Second. 
 
 II. The great Rule of 'Doing as we 
 would be done by, than which nothing is 
 a more equitable, or a more eafy Guide 
 for our Behaviour in the Offices of Soci- 
 ety, or Civil Life, towards all with whom 
 we have to do. The Equity of it is fo 
 vifible, that it needs no Proof; the uni- 
 verfal Reafon of Mankind agrees to it in 
 the Theory, tho' their Appetites and Pa 
 flons hurry them befide the Practice. 
 Nay, fo fond of it was that brave and 
 virtuous Roman Emperor sAlex. Severus, 
 tho' an Heathen, that giving it the Ne- 
 gative Turn, he caufed it to be wrote in 
 Letters of Gold over the Gates of his Pa- 
 U 3 lace.,
 
 Of Importunity CHAP.XIII. 
 
 lace, and in other public Places; Quod 
 tilt fieri non w, alteri nefeceris ; What you 
 would not have others do to TO Z7, do not 
 you to OTHERS. And the eafmefs of 
 this Rule, is as great as the Equity of 
 it: For 'tis a Guide which every Man 
 carries in his own Breaft, whereby he 
 can readily determine, without recur- 
 ring to large Volumes of Laws, or Sy- 
 ftems of Morality, or Courts of Judica- 
 ture, what is juft and fit for him to do 
 with Refpect to another; he needs but 
 turn the Tables, and fuppofe his Neigh- 
 bours Cafe to be his own, and His his 
 Neighbours, and then he has his Dire- 
 ction at Hand ; what ufage he fhould 
 give, by confidering what ufage he would 
 expect. We are commanded to kve 
 our Neighbour as our\ Jelves ; but our 
 Partiality in this, and the Difference we 
 are apt to make, in the way of Love and 
 Efteem, betwixt our felves and others, is 
 the Caufe of all Injuftice. Now this 
 Selfifhnefs, is what the Precept here of 
 doing as we would le done ly^ is defigned 
 to correct. And the Rule is fo true and 
 exact in it felf, that were it not for the 
 Corruption of human Nature, which 
 triumphs in nothing more than in per- 
 verting and debauching that which fiould 
 reform it, one might pronounce it to 
 
 hold
 
 in Trayer, &c; 
 
 hold good in all Cafes without Bounds 
 or Limitations; but becaufe the very 
 heft Things are liable to abufe, and the 
 wifeft Maxims may be ftretch'd beyond 
 the Defign and Reafon of them, it will 
 be neceftar^ fo to reftrain our prefent 
 Rule, that it may not lead us beyond 
 what is lawful 'or reafonable to be done. 
 
 (i.) We muft confine it to Things that 
 are Lawful, or not prohibited by the 
 Word of God : For elfe the Scriptures 
 would be contradi&ory, if by this Rule 
 of T^Qing as we would be done ly, we 
 were obliged or allow'd to do to others, 
 what by other plain and evident Texts 
 we are forbid to do, or to defire. My 
 Friend defires me to tell a Lye for him 
 to excufe him, or to fpread a'fklfe Sto- 
 ry about for his Advantage ; or tho' he 
 don't defire it ; yet I think it would ferve 
 his Intereft, and what then? Tho'Imy 
 felf fhould be fo wicked, or fo weak, as 
 to defire the like of another, or be glad 
 of its being done on my Account, yet 
 will this Rule by no means juftifie my 
 doing fo for any Body elfe, becaufe it is 
 finful either for me either to tell a Lye 
 my felf, or to defire another fhould ; in 
 like manner, it will be no excufe to a 
 cheating Gamefter, that he will give the 
 Perfon he games with leave to cheat him 
 U 4 #
 
 Of 'Importunity CHAP. XIII. 
 
 if he can ; nor to him that endeavours to 
 make his Companion dvunk, that he is 
 yery -willing to be made as drunk him- 
 felf ; becaufe Cheating and Drunkennefs 
 are Sins, and no pretences whatfoever 
 can qualifie the Guilt. This Maxim 
 therefore, of doing as we would be done 
 by, was never defign'd to make Men 
 lawlefs, or fuch an abfolute Law to 
 themfelves, that whatfoever they can re r 
 ciprocally defire or fubmit to, mould be 
 lawful. It ought to.be fafl known that 
 the Thing is lawful, before the Rule can 
 be applied ; which, ftriclly fpeaking, is 
 not fb much a Law it felt, as a Mea- 
 fure of performing other Duties to our 
 Neighbour. 
 
 (2.) We mufl confine it to Things that 
 are reafonalk, or fit to be done. Some 
 Things are lawful, which are not ex- 
 pedient : It is lawful for me to give away 
 a good Part of my Eftate, or any parti- 
 cular valuable PofTeffion that I have, to 
 whomsoever I think fit; but if a Neigh- 
 bour of mine {hould come to me, and 
 with a ferious Face fhould depre me to 
 fettle fuch a Lordfhip upon him, &?V. I 
 dare fay all the World would agree, jt 
 was a very imprudent and unreafona,ble 
 Re nieft ; 'and tho' he fhould prefs me 
 ^n hundred Times over with the Rule 
 
 of
 
 CHAP. XIIL in Trayer, &c. 397 
 
 of doing as I would le done ly ( fpr it is not 
 to be deny'd that I (hould gladly receive 
 fuch a Favour and Benefaaion my felf 
 from any other Ferfon) he would be as 
 often told, it was a Thing undecent to 
 le aslfd, impertinent to le exfeffed, and 
 linfit to le done. To inftance in another 
 Thing not reduceable to this Rule, no 
 Judge or Magiftrate is obliged thereby 
 to pardon a notorious Offender againft 
 the Laws, upon thinking with himfelf, 
 that truly was he in the Malefa&or's 
 place, he would be very defirous to be 
 pardoned. The Rule breaks here, be- 
 caufe tho' 'tis natural to an Offender to 
 deprecate the Punilhment due to his O 
 fence, it is not fit or reafonalle the Ma- 
 giftrate fhould hearken to him ; for he 
 a&s in a public Capacity, and muft con- 
 fider the Reverence due to the Laws, 
 the Peace and good Order of the Public, 
 more than the Benefit of any private 
 Perfon. Again, a Perfon who is in ve- 
 ry indifferent Circumftances, defires me 
 to be bound with him for a confidera- 
 ble Sum, which he is not likely to pay, 
 and if I pay it my felf, it will be a great 
 Detriment and Wrong to my Family ; I 
 am not by this Rule obliged to anfwer 
 his Defire, tho' I fhould be glad, if the 
 Cafe were my own ? as it is his, that 
 
 anothe^:
 
 298 Of Importunity CHAP.XIII. 
 
 another would do the fame for me ; be- 
 caufe it is reafonable I fhould confider my 
 own Family and Circumftances in the 
 firft Place ; I am to love my Neighbour 
 as my felf, but I am not obliged to love 
 him fatter, and to do my felf a great In- 
 jury for the doing him a Benefit. Many 
 other Inftances might be given, but there 
 is no Need to enlarge. Religion and 
 Prudence muft govern us in this as well 
 as in every other Duty. I will therefore 
 take a fhort and general View of what is 
 indeed the proper Application of this 
 Rule. Let a Child, a Subject, or a Ser- 
 vant, but ask himfelf without Partia- 
 lity, what Honour, what Submiflion, 
 what Obedience he would think was due 
 to him, were he himfelf a Father, Magi- 
 ftrate, or Matter, and his Anfwer to this 
 would be a Rule for his own Behaviour 
 towards thofe that are fo related to him. 
 The fame will hold in all other relative 
 Duties ; and hereby may be difcerned the 
 Equity of reverencing Superiors, of be- 
 ing civil and courteous to Equals, gentle 
 to Inferiors, and juft and charitable to all 
 Mankind. It would keep us from an in- 
 folent and furly Carriage towards any 
 one, from defpifing and ridiculing, from 
 upbraiding and provoking, if we do but fe- 
 rioufly confider how ill we our felves could 
 
 bear
 
 &c. 299 
 
 bear this from another. It would teach us 
 to forbear and forgive, becaufe we defire 
 in our Turns to be forborn and forgiven. 
 It would make us candid and good natu- 
 red, in putting the beft Interpretation 
 upon the Words and Actions of others, 
 it we refled but how reafonable we 
 think it, that another fhould deal fo can- 
 didly with us. The Poor may be convin- 
 ced by it, of the Unreafonablenefs of 
 maligning and envying the Rich the 
 Advantage of their Riches. And thefe 
 would alfo fee the Unreafonablenefs of 
 refufing Relief and Affiftanceto the Poor, 
 becaufe each of them would in the others 
 Circumftances expeft a contrary Behavi- 
 our. Let but the Rich and the Poor 
 change Places, and then they who before 
 cry'd out of the Pride and Arrogance of 
 great Men, will think it hard to be called 
 proud, only for keeping up the necefTary 
 Port and Grandure of their Stations : 
 And they who before condemn'd the La- 
 zinefsof the Poor, and thought themfelves 
 to have a Right of doing wholly what 
 they pleas'd with their own, will then 
 think it hard, when neceffitous, not to be 
 pitied, fupported, and relieved, by thofe 
 who are able. A reafonable Kindnefs re- 
 quir'd by any one, will be readily done, 
 when we confider that we our felves 
 
 ftand-
 
 joo Of Importunity CHAP, XIII. 
 
 ftand in Need of the Kindnefs of, others, 
 and would think if very ill-natured to ha ve 
 a neighbourly Office refufed us. Thpfe 
 that are now fo fond of running up 
 and down from Company to Company, 
 with fcancjalous Stories and venomous? 
 Refle&ipns upon a Neighbour, would 
 find a better Employment, if they would 
 confiderhow they would refentit, to be 
 fb ufed and traduced themfelves. Let us 
 be exa&ly juft in all our Dealings with 
 others, as we would allured ly have others 
 juft in all their Dealings with ws. Thefe 
 are the chief general Inftances wherein 
 this Rule of T^oing as we would le done 
 ly muft take Place. Particulars are re- 
 ducible thereto by every Man's private 
 Confcience, as Circumftances a rife, to 
 bring them under Confideration. I will 
 now only in a few Words cpnfider, what 
 is meant by our Saviour, in laying that 
 this Rule is the Law and the Tropbets, 
 and then conclude. His Meaning I con- 
 cieve to be no more than this, " That 
 " it is the Sum or Subftance of all that 
 " the Prophets have laid down with Re* 
 " fpecl: to the Commandments of the 
 '* fecond Table, our Tluty towards our 
 Neighbour., J Tis no new Precept in 
 " the Senfe of it, whatever it may be 
 tf in Terms : For the Law and the Pro* 
 
 " phets,
 
 CHAP. XIII. in Fryer, &cJ 
 
 '* phets, in all particular Directions 
 " they have given for our Conduft one 
 rt to another, havefaid thus much alrea- 
 " dy In Effeff, and in Effect no more than. 
 " this, that we flu>Jd ufe others as we 
 " would be ufe dour felves. But to carry 
 the Meaning of it higher, fo as to fuppofe 
 it to comprehend the whole Duty of a 
 Chriftian, is an impious Pretence to de- 
 ftroy the Commandments of the firft 
 Table. And the Pretence is as unrea- 
 fonatle as it is impious : For the Rea- 
 fon whereupon this Rule is groundecf, 
 cannot poflibly extend it farther than 
 our Duty to Mankind^ who tho' they 
 differ in fome Circumftances, yet being 
 made of the fame Materials, coming 
 all from the fame Stock, and going 
 all to the fame Place, the Grave, they 
 may be faid in Nature to be equal ; a/id 
 this Equality is the Foundation of the 
 Right of reciprocal Love, and of the 
 which is confequent thereupon, of 'Doing 
 as we would be done by. It is enough that 
 we love our Neighbour as our fehes ; 
 becaufe he is of the fame Kind with us, 
 and to love him more would be as unjufk 
 as to love him lefs than our felves. But 
 God being infinite in all Perfection, we 
 ought to love him infinitely better than 
 our felves j there ought to be no Meafure 
 
 of
 
 Of Importunity. 
 
 of our Love to Him, but to love Him 
 with all our Heart, with all our Soul, 
 and with all our Strength ; there caa be 
 no turning of theTables, and therefore no 
 Place for this Rule betwixt him and us. 
 Since then this Rule will carry us no far- 
 ther than our Duty to Men, 'tis certainly 
 but one half, and not the whole of what a 
 Chriftian has to do j for without Difputc 
 he owes a Duty to God as well as to 
 Man : And to the one as well as to the o- 
 ther, is this fame Expreflion, the Law and 
 the Prophets, elfewhere apply'd by our 
 Saviour, Thouffiak Jove the Lord thy God 
 with aU thy He art, and with all thy Soul, and 
 with all thy Mind\ this is the fir ft and great 
 Commandment. The fecond is like unto it> 
 Thou (halt love thy Neighbour as thy (elf . 
 OK thefe two Commandments hang authe 
 Law and the Prof bets. 
 
 
 CHAP.
 
 CHAP. XIV. 
 
 303 
 
 CHAR XIV. 
 
 Of the Difficulties of the CHRISTIAN 
 LIFE. 
 
 MATT. VII. 13, 14: 
 
 f d the ftrait Gate[: for wide is 
 the Gate, and, Iroad is the Way, that 
 leadeth to 'Deftru&iw, and many there 
 le that go in thereat. 
 *Becaufe ftrait is the Gate, and narrow is 
 the Way, that leadeth unto Life, and 
 few there l>e that find it. 
 
 Saviour ha vingexpkin'd 
 the Precepts of the Moral 
 Law to a degree of StriU 
 nefs and Perfe&ion, far be- 
 yond what had been ever 
 taught by the Jewijb D<> 
 Sors, it was natural to fuppofe his Audi- 
 
 ence
 
 304 Of the difficulties of CHAP. XIV. 
 
 ence would be ftartled at it ; fome per- 
 haps would think him too fevere and ri- 
 gid in his Notions ; that furely one might 
 get to Heaven without fo much ado about 
 it ; that it could not be fuppofed fo many- 
 great Scholars as their Rabbies were, 
 fhould be miftaken, and none of them un- 
 derftand the Depth and Meaning of the 
 Law as well as He ; and that fo many 
 devout and holy Men, their oAJJideanS) 
 Tbarifees^ud Ejfeties, ftiould be unac- 
 ceptable to God, and in the wrong way 
 to Happinefs. Others probably, who 
 were convinced of the Juftnefs of his 
 Dodtrine, might be frighted with the 
 Profpeft of fo many difficult Duties, de- 
 fpair of ever living up to fo nice a Scheme, 
 and reflecting how fingular and unfafhio- 
 nable their Endeavours towards it muft 
 make them look, would rather chufe to 
 go on in that eafier way wherein others 
 went, and run the venture with the reft. 
 To both thefe forts of Men our Saviour 
 feems to apply himfelf in this Paragraph, 
 which, if I may be allowed to give you 
 the Senfe of it in other Words, is as fol- 
 lows. 
 
 " Are ye allarmed at the Singularity of 
 : < my Dottrine, and the Severity of the 
 " Morals I have la id before you ? Be not 
 " offended at either. 'Tis God that prc- 
 
 fcribes
 
 the Cbriftian Life: 305 
 
 " fcribes your Duty, your Part is to do it. 
 " Whatever others teach, whatever o- 
 44 thers praftife, affure your felves that 
 rt fuch a Religion as will bring you fafe 
 " to Heaven, is a fevere and awful thing, 
 " and requires a greater Induftry and 
 " Application than your Doctors have 
 " fuggefted to you. 'Tis hard but not 
 " impracticable; it may be attain'd to, 
 " but it muft be with Labour : A ft rait 
 " and difficult Path, and few will go a- 
 " long with you in it; but it leads to 
 " Happinefs, and 'tis infinitely worth 
 " your while, whatever Pains ye take in 
 " it. It's true, the Wife, the'Learned, 
 " the Great, the Many of this World, 
 u that love to take up with an eafy 
 * 6 Scheme, which may indulge their Sen- 
 *' fes and their Paffions, will beckon you 
 " another way, and count you fingular 
 " and morofe, if you comply not with 
 " them : But Truth is not to be deter- 
 <c mined by the Number of thofe that 
 " hold an Opinion, nor the Way toHea- 
 ** ven diftinguifhed by a Multitude of 
 " Examples. Beware therefore that an 
 " implicit Confidence in thefe miflead 
 " you not : for the Road they take is 
 u broad indeed and fmooth, and much 
 !c frequented, but it leads to everlafting 
 " Mifery. 
 Vol. 2. X The
 
 306 Of the%)ifficulties of 
 
 The Gate and Way that leads to Life, 
 being reprefented here as fo ftrait and 
 narrow, that few will care to pafs thro' 
 it, or to travail in it ; in what Senfe muft 
 we underftand that Declaration of our 
 Mat. ii. Saviour, that his Yoke is eafj, and Us 
 3- "Burden light ? as alfo that of St. John, that 
 i John 5. his Commandments are not grievow ? Here 
 * is no Contradiction, becaufe an Affair 
 that has many Difficulties and much Per- 
 plexity in it, may yet be eafy, in compa- 
 rifon with another ftill more laborious ; 
 that which is really toilfom in it felf, may 
 yet upon fome Confederations be not only 
 well fupported, but delightful ; as that 
 which is really eafy and agreeable in its 
 own Nature, may by Circumftances be 
 rendered grievous. To apply this to the 
 prefent Queftion ; Christianity is a Scheme 
 of rational and noble Precepts, eafy in 
 themfelves to be performed ; but through 
 the Corruption of our Nature, the Force 
 of that original Sin which has bent all 
 our Faculties to what is evil, and the 
 Power of Cuftom, which has ftrengthen'd 
 it by inveterate Habits of Sin , Religion 
 (being defign'd to rectify thefe Diftor- 
 tions) muft needs become a painful and 
 fevere Task to us. Yet difficult as it is 
 in fuch unhappy Circumftances a ferven 
 Love of God will make it eafy and de- 
 lightful) 
 
 i
 
 the Cbrifian Life. 307 
 
 lightful, which is what the Apoftle means 
 when he fays, that thofe Commandments 
 are not 'grievous. 'Tis eafy, when we 
 confidef the Strength of Divine Grace a 
 lifting our Weaknefs ; 'tis eafy, when we 
 are well accuftomed to it, however dif- 
 ficult in the firft Attempts ; or at lead, 
 whatever Difficulties we have to ftruggle 
 with in our whole Chriftian Courfe, the 
 exceeding and eternal Weight of Glory, 
 which is the Prize we labour for, will 
 fmooth the Ruggednefs of the Way, and 
 make us eafy in the Expectation of that 
 bleiTed Hope ; and take the matter how 
 we will, the Syftem of Chriftianity isj 
 upon the Comparifon, a far more eafy 
 Yoke, and a much lighter Burden, than 
 the dark, and tedious, and numberlefs 
 Ceremonies of the Jewifh Law, or of the 
 Heathen Superftition. 
 
 But in what refpefts the Chriftian Way 
 to Heaven, is a difficult and uneafy Path, 
 will more fully appear, if we confider^ 
 
 I. What the Way to Happinefs is. 
 
 II. The many Impediments that are 
 apt to divert Men out of it, or hin- 
 der their making any great Progrefs 
 in it. 
 
 X 2 L Fir/I,
 
 3 o8 Of ^difficulties of 
 
 I. Firft, we muft enquire what, the 
 Way to Haffmefs is, which may be re- 
 folved moft fuitably to our prefent Pur- 
 pofe in thefe Particulars. 
 
 ( i .) It is a Way of Obedience. (2.) An 
 Obedience that muft be univerfal. (3.) 
 That muft be conftant. And (4.) That 
 muft be cordial, or from the Heart. 
 
 (i.) The Way to Heaven lies in 0^- 
 dience, viz. to the Laws and Precepts of 
 the Gofpel ; and this is the firft of thofe 
 Inftances which makes the PaiTage ftrait 
 and troublefome to us. When Chrift in- 
 vites the weary Sinner, him who is laden 
 with the Weight and Burden of his Sins, 
 to come to him ; and when he invites 
 him to do this in order to his Eafe and 
 Reft ; yet even then he tells him, that he 
 muft lay a Yoke upon him : Come unto me 
 all ye that labour and are heavy laden^ and 
 I will give you Reft. "Take my Toke ufon 
 you, and learn of me ; for my Toke is eajy, 
 and my 'Burden is light. How eafy foever 
 it is made to us by his Afliftance, yet 
 obferve that it is a Yoke ftill ; and tho' it 
 be light, by virtue of the Strength and 
 Help that he gives to us, yet ftill it is, 
 and is ftiled a Burden, not in refpect of 
 the intrinfic Nature of his Precepts ; for 
 he has put no Hardfhips upon us, com- 
 manded
 
 the Cbrijlian Life. 309 
 
 manded nothing that is in it felf impra&i- 
 cable or burdenfome ; but meerly in re- 
 gard of the Obedience that muft be paid 
 to them. For all Obedience is grievous 
 to Human Nature ; it fuppofes a Law, 
 and a Law infers a Reftraint, ;and allRe- 
 ftraint is troublefome to them that under- 
 ftand themfelves no better than the Gene- 
 rality of Mankind do, according to the 
 old and common Observation, Nitimur 
 in vetitum ; We defire to do that which is 
 forbidden, and that becaufe it is forbidden. 
 Altho' it be very true, that the holy Pre- 
 cepts of our Lord, where they reftrain us 
 from doing of any thing, reftrain us from 
 our own Inconveniences ; and where they 
 determine to our Duty, determine to our 
 Advantage, to do that which is good for 
 us ; yet fuch is our natural Defire of Li- 
 berty, of doing or omitting as we pleafe, 
 that all Reftraint of this Liberty is Mat- 
 ter of Trouble to us. 
 
 But then, Secondly, this will yet farther 
 appear, if we confider, that the Way to 
 Happinefs is univerfal or general Obedi- 
 ence to all Chrift's Precepts, not only to 
 thofe that offer lefs Contradiction to our 
 Appetites and Defires, but even to thofe, 
 and thofe efpecially, which are levelled 
 againft the ftrongeft and moft prevailing 
 fmful Inclinations in us. And thus 'St. 
 X Taut
 
 310 Of the Difficulties of CHAP. XIV. 
 
 i Tim. 6. *paul writes to Timothy ', Charge them that 
 17 ' are rich In this World, that they le not 
 high-minded, nor truft in uncertain Riches. 
 This Charge was to be given to them 
 rather than any other, becaufe they were 
 moft expofed here, and likelieft to yield 
 to that Temptation. The Prophet Je- 
 ]tr.$.zi.remy fuggefts the fame, Let not the wife 
 Man glory in his Wifdom, neither let the 
 mighty Man glory in his Might ; let not the 
 rich Man glory in his Riches. The wife 
 Man is not fo likely to value himfelf up- 
 on his Power or Riches ; nor the Man of 
 Power upon his Wealth or Wifdom ; nor 
 yet the rich Man upon his Sagacity or 
 Might : He applies the Precept therefore 
 to fuch Inftances, as it is moft natural for 
 a Man fo qualified to place his Confidence 
 in ; againft this he muft efpecially keep 
 upon his guard, as the Vanity or Sin that 
 does moft eafily befet him. And this is 
 one thing that much ftraitens the Gate 
 to Heaven : for Men would willingly in 
 fome refpefts, and in fome inftances, de- 
 ny themfelves for a future Reward ; but 
 they would not do it in thofe Inftances 
 wherein they are moft of all concerned. 
 Matt. 19-GoodMafter, fays the young Man in the 
 Gofpel, what ft all I do that I may have 
 eternal Life ? Our Saviour anfwers, Keep 
 the Commandments ; and having repeated 
 
 feve-
 
 CHAP. XIV. tie Chriftian Life. 311 
 
 feveralof them to him, he tells our Savi- 
 our, c,dll thofe have I kept from my Youth uf^ 
 what lack I yet ? To this it is anfwered, 
 Ifthou wilt le perfeff, go and fell that thou 
 haft, and give to theToor, andthoujhalt 
 have Treafure in Heaven, and come and 
 follow me. And what did he anfwer to 
 this Command ? That follows in the next 
 Words, When he heard that Saying, he 
 went away forrowful, for he had great 
 ToffeJJions. See here how far a Man may 
 go in obedience to thofe Precepts of Chrift, 
 where his own particular Inclinations are 
 not peculiarly contradicted, and yet make 
 a full Stand, when he finds any Contra- 
 diction in thefe. Here then lies the Strait- 
 nefs or Narrownefs of the Gate which 
 leads to Life, that it requires univerfal 
 Obedience in a 11 thofe very Cafes and In- 
 ftances, where we are moft unwilling 
 to it. 
 
 (3.) As this Obedience muft be uni- 
 verfal, fo muft it be conftant alfo, and this 
 Hill adds tp the Difficulty. St. Taul ha- 
 ving given the Corinthians a large De- 
 fcription of the glorious State of the Blef- 
 fed in Heatfen, after their Refurre&ion 
 from the Dead, concludes it with thefe 
 Words : Therefore* my 'Beloved "Brethren^ 
 le ye ftedfaft, unmoveable, always abound- 
 ing in the Work of the Lord. Sometimes 
 X 4 Mens
 
 1 a Of the Difficulties of CnAP.XIV. 
 
 Mens Confciences may be ftruck -with a 
 fudden Convi&ion of the Folly and the 
 Danger of their Ways ; fometimes they 
 quarrel with their Lufts by reafon of that 
 Shame and Suffering, which they bring 
 upon them ; fometimes the Temptation is 
 removed, the evil Company is with- 
 drawn, the Tempter hides himfelf, and 
 then the Luft deeps, and while it fleeps, 
 it feems to be dead. But no fooner doth 
 the Temptation return, but then the Luft 
 awakes, the Sinner forgets his Convicti- 
 ons, forgets the Shame and Sufferings his 
 Sins had formerly brought upon him, for- 
 gets the Refolutions he made when he 
 was under that Condition ; he then vio- 
 lates his Intentions, breaks his Vows, 
 and returns to the fame Excefs of Riot as 
 before. But now the Obedience of the 
 Gofpel muft be ftedfaft, unmoveable ; it 
 muft be fuch as will continue as well 
 when we are, as when we are not under 
 Temptation. And this is the third of 
 thofe Particulars, which renders the Way 
 and Gate to Heaven ftrait and narrow. 
 But likewife, 
 
 (4.) They that will enter the ftrait 
 Gate of everlafting Happinefs, muft be 
 obedient/row the Heart, orjincere in their 
 Obedience, which renders it fo much the 
 ftraiter ftill. Were it enough to put on 
 
 a
 
 the Cbriflian Life. 3 1 3 
 
 a fpecious Garb in all our external Coa- 
 verfation, only to hide our Lufts, and co- 
 ver the Corruption that lurks within us, 
 the Craft and Policy of this World would 
 teach fome Men to do their Duty ; they * 
 would eafily learn to fmooth the Tongue, 
 and oil the Lips, and bear the Appearance 
 of fuch Perfons as Chrift requires his Dif- 
 ciples to be. But now the Precepts of 
 the Gofpel reach farther than to the out- 
 ward Man, they require the Obedience 
 of .the Heart; and here indeed lies the 
 greateft Part of our Obedience ; yea, and 
 that which is moft difficult to us. 'Tis 
 no fuch great matter of difficulty to for- 
 bear the outward Act that is forbidden ; 
 but for the proud and haughty Man to 
 fubdue his inward Pride, for a Man in 
 Affliction to check all inward Murmuring, 
 and bear it with a free Submilfion to the 
 Will of God ; for the fenfual Man to mor- 
 tify and fubdue his fenfual Inclinations; for 
 him that naturally loves Wealth to aban- 
 don his fecret Veneration and Efteem of 
 it ; for him that hath received an Injury, 
 heartily to lay afide all inward Malice, or 
 Grudges, as well as actual Revenge ; 
 this is the Gate that leads to Heaven and 
 Happinefs, and this indeed is a ftrait 
 Gate. Men may flatter themfelves with 
 vain Hopes of getting to Heaven fome 
 
 other
 
 3 1 4 Of the Pfficulties of CH Ap.XIV. 
 
 other way ; but it is certain there is no 
 other than this, of fincere, conftant, uni- 
 verfal Obedience to all Chrift's Precepts, 
 can bring them thither ; which being in 
 Its nature a very ftrait narrow Gate, it is 
 to be fear'd that few Men will enter in at 
 it, efpecially confidering there are many 
 Impediments in their way ; which brings 
 me to my fecond general Enquiry. 
 
 II. What the Impediments are, which 
 are apt to divert Men out of it, or hinder 
 them from making any great Progrefs in 
 it. And they are principally, 
 
 (i.) Natural Inclination. Man was 
 indeed at firft created upright, with a 
 Capacity for, and a prevailing Inclina- 
 tion to Holinefs, tho' yet with a Poffibi- 
 lity of finning ; but when oAdam had fin- 
 ned away the original Perfection of his 
 Nature, and by one wilful Aft of Difo- 
 bedience corrupted all his Faculties ; the 
 Biafs of his Mind was changed, his Un- 
 derftanding darkned, his Affections de- 
 bauch'd, his Will distorted with a vio- 
 lent Bent to that which is evil : and this 
 fad Corruption runs in the Blood through 
 every Creature defcended from him. It 
 appears betimes, even in the tender Age 
 of Infancy, and fticks clpfe to us in all 
 the Periods of Human Life, in Youth, in 
 
 Man-
 
 CliAP.XIV. the Cbriftian Life. 315 
 
 Manhood, in old Age ; and tho' it may 
 by the Grace of God be kept in fubje&ion, 
 it is never totally conquered, even in the 
 beft pf Men, till the Body return to Duft, 
 and the Spirit return to God who gave it. 
 Now this is that earthly or natural Man, 
 which favoureth not the things of Hea- 
 ven, nor can at all relifh them, without 
 the Illuminations and ftrong Impreffions 
 pf Divine Grace ; and even then, Nature 
 is ftill apt to return upon us, and over- 
 bear what is fpiritual. How inclinable 
 are we to all the Evils which the Gofpel 
 prohibits, and how averfe to thofe Du- 
 ties which the Gofpel exprefly requires ? 
 What abundance of Pains muft be taken 
 with Men, what Arguments ufed, what 
 Reafons urged, what inward Checks and 
 Convictions upon their Minds, before 
 they can be induced to offer any Violence 
 to this their corrupted Nature : And then 
 when the Arguments that have been u- 
 fed, the Love of Happinefs, the Fear of 
 Mifery in another World , the Senfe of 
 God's infinite Favour in giving his Son to 
 die for them, have wrought fome better 
 Inclinations in them ; yet how many De- 
 grees of their former natural Defires and 
 Appetites ftill remain to be fubdued ? 
 and what a Conflict muft a Man have 
 with himfelf, what Strifes and Wars in 
 
 his
 
 3l6 Qf the difficulties of CnAP.XlV. 
 
 his own Breaft, to refift and oppofe thefe 
 Appetites ? And yet all this mu ft be done, 
 we muft mortify and fubdue thefe corrupt 
 Defires, andPaflions, and Averfions, be- 
 fore we (hall be able to walk in the nar- 
 row Way, or enter in at the ftrait Gate 
 to Heaven. 
 
 (2.) A fecond Impediment we have to 
 ftruggle with, is, the Temptation of the 
 'Devil, that fubtil, that url wearied Sollici- 
 tor to Sin, who from his Hatred of God 
 Is continually fomenting the Rebellion 
 againft him ; from the Malignity of his 
 Nature, takes delight in Wickednefs ; and 
 from his Envy to Mankind, induftrioufly 
 watches all Opportunities of enticing us 
 into the Iroad Way of Sin and Ruin, or 
 (if he can't prevail for that) to make our 
 Way to Heaven as rough and troublefome 
 as he can, by plying us with vile Sug- 
 geftions, by laying fecret Snares for us, 
 by giving us frequent Falls, difquieting 
 our Minds, and interrupting our religi- 
 ous Courfe by many Arts of Moleftation. 
 Indeed he is invifible to us, we are not 
 aware of his Approaches, but that ren- 
 ders his Temptation the more dangerous, 
 he furprifes us when we are lead pro- 
 vided, he applies himfelf to that Luft 
 which is moft potent in us, and at that 
 time when it is moft enflamed, and in 
 
 fuch
 
 the ariftian Life. 317 
 
 fuc"h manner as is moft likely to work 
 with us. He is a Spirit, arid can infinu- 
 ate himfelf into our Minds with great 
 advantage ; his long Experience in Mif- 
 chief has rendered him politic and crafty, 
 and his Malice makes him diligent, So 
 that -with great Reafon it is, that St.1V 
 ter has cautioned us, "Be fober, be vigi- 1 **-*' 
 lant, becauje your eA-dverfary the 'Devil, 
 as a roaring Lyon, walketh about) feeding 
 whom he may devour ; whom refift, fledfaft 
 in the Faith. And to the fame purpofe 
 is that of St. Taut, Tat on the whole <>Ar- Eph. 6. 
 mour of God, that ye may be able to ft and 1 ** 
 againft the Wiles of the "Devil. For we 
 wreftle not againft F/e/h and TSlood, but a- 
 gainft Trincifalities, againft Towers, a- 
 gainft the Rulers of the 'Darknefs of this 
 World, againfi fyiritual Wickednefs in high 
 *Places. We fee then what an Enemy 
 we have, who will, if poffible, divert us 
 from walking in the narrow Way, and 
 entring in at the ftrait Gate. 
 
 (3.) A third Impediment is, the many 
 Snares that this World lays before us. 
 The Good and Evil, the Hopes and Fears 
 of this prefent Life, divert us out of the 
 Way to Heaven. The overbearing Opi- 
 nion we have of what is neceflary, con- 
 venient and beneficial to us here, is apt 
 to work upon us fo far, as to make us 
 
 eagerly
 
 318 Of the Difficulties of CHAP.XIV. 
 
 eagerly to perfue the Advantages of this 
 prefent World, with the Negleft of that 
 Bleffednefs which is propofed to us in the 
 Life to come. We are apt to confider 
 things imperfe&ly, fo as to give the Pre- 
 ference to Concernments of lefs value, but 
 prefent ; before thofe of greater Worth, 
 which are future. The Love of this pre- 
 fent World, the Profits, Honours, and 
 Keafiires of it, draw Men afide from fpi- 
 ritual things, and chain them down to 
 vile Affections, alienate them from the 
 Laws of God, and introduce them into a 
 thoufand Frauds and Injuries to one ano- 
 ther, and the Fear of Want or Poverty, 
 Difgrace or Danger in this Life, betray 
 Men to bafe Actions, unworthy Arts, 
 and finful Compliances, to avoid them. 
 Tim. 4. 'Demos hath forfaken me, faith St. Taul, 
 *- having loved this frefent World, loved the 
 Advantages, and fear'd the Dangers of 
 this prefent Life ; having cbnfidered things 
 prefpnt, and not confidered things to 
 come, he hath abandoned me, and it may- 
 be the Truth it felf, to avoid the Dan* 
 gers which attend me. Now feeing the 
 things of this prefent Life have fo ftrong 
 an Influence upon us, feeing we muft 
 refift this Influence, if We will walk in 
 the ftrait Way, and mortify all Defires of 
 worldly things, take up our Crofs, and 
 
 Mo*
 
 the Cbriflian Life. 
 
 follow Chrift, if we will be hisDifciples ; 
 it is evident what a mighty Difficulty or 
 Obftru&ion this muft be to us in our 
 Way to Heaven. 
 
 (4.) Add hereunto, in the fourth place* 
 the ill Examples we have from other Men. 
 to lead us out of the right Way. And this 
 our Saviour here particularly cautions us 
 againft. Pride and Covetoufnefs, Luft 
 and Intemperance, Ambition, Malice, 
 and the like, abound in all Corners of the 
 World. The ferving and indulging of 
 thefe is the Principle by which the Gene- 
 rality of Men direct and form their own 
 Lives, whatever the Word of God com- 
 mands to the contrary. And when the 
 greateft part live at fuch a rate as this, 
 their Example will have a mighty force 
 upon others, to move them to live after i COM y. 
 the fame manner. T$e not deceived, fays 33 ' 
 St. Taul, evil Communications corruft good 
 Manners. And St. Teter gives this Warn- 2 p et. ?. 
 ing to the Chriftians, to whom he wrote, 14 ' 
 'Beware left ye alfo, being led away by the 
 Error of the Wicked, fall from your own 
 Stedfaflnefs. Imitation is natural unto 
 Men, fo that we are enclin'd to do like 
 others, and are infenfibly led into it : And 
 while in fome Vices, Fafhion has almoft 
 made them reputable, or at leaft gives 
 Countenance and Encouragement to 
 
 tbem ;
 
 Of the difficulties of CnAP.XIV. 
 
 them ; in others, Men are apt to think 
 (fley cannot be fafe, without doing the 
 fame things, and ufing the fame Arts, 
 which they fee others do and ufe. Cuftorn 
 either renders Truth and Vertue fingular 
 and ridiculous, or makes them feem dan- 
 gerous and unfafe. So that Men chufe 
 rather to follow a Multitude to do Evil, 
 than ftraiten their own Meafures by the 
 flighted and unfafhionable Maxims of 
 Religion ; and they find it very hard to 
 bring themfelves to make a better Choice; 
 fo fatal a Temptation is ill Example. 
 And upon all thefe Accounts above fpeci- 
 fied, well might our Blefled Saviour af- 
 firm, that wide is the Gate, and broad is 
 the Way, that leadeth to 1)eftruttion, and 
 many there be that go in thereat ; while at 
 the fame time, ftrait is the Gate, and nar- 
 row if the Way, that leadeth unto Life, 
 and few there be that find it. 
 
 CHAP.
 
 CHAP. XV. 
 
 CHAP. XV. 
 
 / 
 
 O/ #*//<? Titfc&err. 
 MATT. VII. 15,16,17,18,19,10. 
 
 *Beware of Falfe Vrophets, which come to 
 
 you in Sheefs Clothing, lut inwardly 
 
 they are ravening Wolves. 
 Te Jhall know them ly their Fruits : T)o 
 
 Men gather Grapes of Thorns, or Figs 
 
 ofThiftles? 
 Even fo every good Tree Iringeth forth good 
 
 Fruit : "But a corrupt Tree hingeth forth 
 
 evil Fruit. 
 c/4 good Tree cannot Iring forth evil Fruit : 
 
 Neither can a corruft Tree bring forth 
 
 good Fruit. 
 Every Tree that Iringeth not forth good 
 
 Fruit, is hewn down and caft into the 
 
 Fire. 
 Wherefore ly their Fruits yc Jhall know 
 
 them. 
 
 vol. 2. y OUR
 
 Of Falfe Teachers. 
 
 ;UR BlefTedLord, drawing 
 to the Clofe of his Sermon, 
 concludes it in this and the 
 following Paragraph, in 
 fuch a Manner as fhould 
 moft effectually enforce the 
 Obfervation of the whole. And firft, as 
 a Guard or Fence to that moft neceflary 
 pra&ical Scheme of Religion, now ad- 
 vanced by him, he warns his Difciples 
 againft Falfe Teachers, whoforlpndsand 
 Intereft of their own, would directly or 
 indirectly debauch the Morals, as well 
 as corrupt the Doctrine of the Church. 
 His Caution given us hereupon feems to 
 be to this Effect. 
 
 " The Duties and Vertues I have here 
 " taught you, are of the laft Importance 
 a to the pleafing of God, and to the fa- 
 w ving of your own Souls ; and becaufe 
 * c they are fb, the Enemy of your Salva- 
 ic tion will labour by all poffible Means 
 " to divert you from attending to them, 
 For this Purpofe he will raife up falfe 
 44 Teachers among you, who with plaufi- 
 " ble Shews of Zeal and Sincerity fhall 
 be for tracing you out new Ways to 
 " Heaven. Beware of them therefore, 
 44 and afTure your felves, that whatever 
 44 Commiffion they pretend from me, 
 u if they teach any Thing contrary to 
 
 w what
 
 CHAP. XV. Of Falfe Teachers. 3 a 5 
 
 " what I have taught, or lay the Strefs 
 " of Religion any where, but where I 
 " have laid it, they are doing the Devil's 
 " Work,not mine ; and whatever Appea- 
 " ranees they may make of Sanctity, or 
 " Zeal, or Wifdom, they are building 
 " the Intefefts of their own Vanity or 
 " Avarice upon your Credulity, Weak- 
 " nefs and Corruption : Examine the 
 " Fruits of their Doctrine, and ye will 
 " foon difcover them. If it tend not to 
 " Charity, Peace and Purity, to an in- 
 " ward as well as outward Holinefs, in 
 <( all the Branches of it, according to 
 <c my Gofpel, ye may as well expect to 
 " gather Grapes of Thorns, or Figs of 
 ** Thirties, as expecl: Salvation by fuch a 
 " Doftrine. If what they teach you 
 c< were good, 'twould lead you to a good 
 " Life, but if it amufe yOu with other 
 " Things which ferve not to this Pur- 
 44 pofe, or lead you contrary thereto, this 
 '* Wifdom is not frorri above, but is 
 " earthly, fenfual, devilifh. The Na- 
 " ture of a Tree is known by its Fruit. 
 u And as every Tree that brings not forth 
 w good Fruit, how fair foever it appears 
 " in Leaves or BloITofhs, is good for no- 
 " thing but the Fire : So (hall that Pro- 
 " phet, notwithftanding his feeming 
 "Zeal and fair Pretences, have his Lot 
 " amongft the Wicked in eternal Fire^ 
 Y 2 " who
 
 Of Falfe Teachers. CHAP. XV. 
 
 who does not both by his Life and 
 tc Do&rine, labour to recommend Religi- 
 " on in that fincere and genuine Pra&ice 
 " of it, as it is here laid down by me. 
 
 In explaining this Paragraph farther, I 
 will fhew, 
 
 I. What Kind of falfe Prophets they 
 are, of whom our Saviour here par- 
 ticularly forewarns us. 
 
 II. The Marks or Tokens whereby 
 they may be known. I lhall begin 
 with the firft. 
 
 I. What Kind of falfe Trofhets they are, 
 of whom our Saviour here particularly 
 forewarns his Difciples. 'Tis plain by 
 his Defcription of them, as coming In 
 Sheets Clothing, that they are no pro- 
 fefs'd and open Enemies to Chriftianity ; 
 but fuch as under the Difguife of owning 
 it, yea, and the Pretence of teaching it 
 too, would corrupt the Simplicity of it. 
 From the firft Ages of theGofpel, there 
 have been many erronious and heretical 
 Doctrines fcatter'd abroad, and fome of 
 them in rhe moft efTential and fundamen- 
 tal Points, as concerning the Divinity or 
 the Humanity of drift, the Union of 
 the two Natures, and the like, about 
 which fome ignorant and fomePhilofophi- 
 cal Men vented moft abfurd and falie Opi- 
 nions.
 
 CHAP. XV. Of Falfe Teachers. 315 
 
 nions. So did the Simonians, the Cerinthi- 
 ans, the Ebionites, the Nicolaitans, and 
 other Hereticks, even while the Apoftles 
 lived, as appears by the frequent Admo- 
 nitions and Warnings left upon Record, 
 in their Epiftles, againft fuch Doctrines. 
 Thus early the Enemy fow'd his Tares; 
 and the Virgin Church under the Tuiti- 
 on of thofe infpired Guardians, the Apo- 
 ftles themfelves, could no more be fecu- 
 red from Herefies within, than Perfecuti- 
 ons from without : And if the Canker 
 fpread farther, and eat deeper in the fol- 
 lowing Ages, it is not at all to be won- 
 der'd. To fuch falfe Prophets as thefe, 
 this Caution of our Saviour may be ex- 
 tended. But confidering that his whole 
 Difcourfe foregoing was upon Precepts 
 furely fratfical, the Morals of a vertu- 
 ous Chriftian Life, as necefTary to Salva- 
 tion ; if we will fuppofe any Connexion 
 of this Paragraph with all that went be- 
 fore,we muft conclude he more particular- 
 ly points at fuch falfe Teachers as fhould 
 corrupt Mens Morals, or (whether di- 
 rectly or indirectly) draw their Minds 
 from the Simplicity and Practice of thofe 
 Duties he had taught them. Andamongft 
 thefe may be reckoned, 
 
 (i.) Thofe who indulging the corrupt 
 
 Nature of Man, inter-fret away the Stritt- 
 
 nejs of our Saviour's Trecefts. Who by 
 
 Y $ any
 
 336 Of Falfe Teachers. CHAP. XV. 
 
 any Mif conduct in their preaching, loo- 
 fen the Bonds of Chriftian Morality, and 
 countenance a greater Latitude in Man- 
 ners than the I n ft r uftions of their Lord 
 will juftify. 'Tis not to be fuppofed that 
 any of them will openly and plainly fet 
 themfelves againft Religion, or commend 
 or patronize any Vice, but there are Abun- 
 dance of Ways of doing the fame Thing 
 in Effect. As when they palliate any finful 
 and immoral Habits under the Stile of 
 Frailty and Infirmities, which are not real- 
 ly fo. When by a lax Interpretation, they 
 enervate the Force of fuch Prohibitions 
 or Commands in Scripture, as are really 
 in the genuine Senfe and Defign of them, 
 very ftrift and extenfive ; when they in- 
 duftrioufly avoid preaching againft fuch 
 particular Sins, as they know fome Per- 
 fons of their Audience whom they have 
 an Intereft to pleafe, or fear to difo- 
 blige, are guilty of- or upon the like 
 Principle a void infilling upon a fevere and 
 difagreeable Duty : Whereas the Prophet 
 Ifa. 58. r. Ifaiah was commanded (and 'tis the part 
 of every Chriftian Teacher) to cry akud, 
 not tojfare, to lift uf bis Voice like a Trum- 
 fet, and pew the Teofle their Tranfgrejfi- 
 ons and their Sim ; which furely may and 
 ought to be done, without any rude and 
 perfonal Reflections ; the Sin and not the 
 Sinner muft be ftruck at- Religion be 
 
 promo-
 
 CHAP. XV. Of Falfe Teachers. 357 
 promoted, but without Malice or Fafc{- 
 on. Another Way whereby 'tis poflible 
 to encourage Sin, inftead of preaching a- 
 gainft it, is, exalting the Mercy of God 
 in fuch an abfolute Manner, as to leatfe 
 Men under a vain Dependance upon it, 
 or not plainly and exprefly to contradict 
 thofe Hopes, while they continue under 
 the wilful Practice and Indulgence of 
 their Sins. Such were thofe falfe Prophets 
 whom God complains of, by the Mouth 
 of Jeremiah, They have healed the fiBw/' j er . d. 14. 
 of the daughter of my TeopJe flightly, fay* 
 ingy Teace, Teace, when there is no 'Peace. 
 I fhall only inftance in one other Method, 
 which is a great Injuftice to the fevere 
 Morality of the Gofpel, and I'm afraid 
 has often proved of very ill Confequence 
 in buoying Men up in a fatal Security un- 
 der a vicious Gourfe of Life, and that is 
 the flattering Eulogies and Characters gi- 
 ven in Funeral Sermons, to Perfbns who 
 with the Credit perhaps of one or two 
 Vertues, have lived under the Guilt of 
 many notorious Vices : Or the crying up 
 others for Saints and perfect Patterns of 
 Goodnefs, who lived but the common 
 Life of Men, or but a little better ; fo- 
 ber, and perhaps honeft; conftant at 
 Church, and fair in their Dealings, but 
 of whom nothing elfe appears, fo exem- 
 plary either in pofitive Vertues, or in 
 Y 4 their
 
 3 18 Of Fdfc Teachers. CHAP. XV. 
 
 their Exercife of Piety, as may juftifie 
 fuch a Canonization. Now what muft 
 the Audience naturally imagine hereup- 
 on, they knew the Perfon deceafed, he 
 was one of their Neighbour-hood ; they 
 knew him to have given himfelf many 
 Liberties, whileft he lived in what they 
 called Good-fellow (hip, or in prophane 
 Swearing, or in Lewdnefs, or at beft, 
 we'll fuppofe they knew no harm by 
 him. What muft they conclude, when 
 they hear the Minifter fo extravagant in 
 his Praife, but that, according to the Do- 
 ftrine of their fpiritual Guide, if a Man 
 fignalize himfelf but in fome one Vertue, 
 . he is in a fafe way enough to Heaven, 
 tho' he indulge himfelf in a courfe of ma- 
 ny grievous Sins ; a Lord have Mercy^ 
 when he is departing, fhall be calPd Re- 
 pentance; and a confident ill-grounded 
 Prefumption fhall pafs for Faith in Chrift; 
 and then all is well with him, as if he 
 had lived the moft ftrid and fanftified 
 Life that could be. Or on Suppofition 
 of the latter Cafe, the harmkfs honeft 
 Man, who in all outward Appearance 
 was neither very Good, nor very Bad ; 
 muft not the Audience conclude, when 
 they hear him cry'd up for a Saint, that 
 fucn a Life as his, is even more than e- 
 nough to bring them to Heaven ; that 
 tp be fo.goodj is a fort of Supererogati- 
 on,
 
 CHAP. XV. Of Falfe Teachers. 319 
 
 on, and that they are abundantly fecu- 
 red of being happy hereafter, tho' they 
 fhould fall a little fhort of him, when 
 yet comparing all that appear'd in him 
 with the ft rift Rules of the Gofpel, we 
 are far from being fure, that he himfelf 
 is Happy ; and therefore fhould not be 
 told with fo much Confidence that he is. 
 But whatever fecret Vertues he had 
 which do not appear to us, they may 
 avail (and we may charitably fuppofe 
 there were fuch) as to his own Salvation ; 
 yet what we did not fee we cannot imi- 
 tate, and therefore his outward Conver- 
 fation only will be nofafe Guide for ours. 
 
 (2.) Another fort of falfe Teachers, 
 whom doubtlefs our Saviour had in 
 view when he gave this Caution, are 
 thofe who with greater affearances of 
 Sanctity and 'Devotion, will le refining 
 vfon his Scheme ly fuferftitious Additions 
 of their own. Men cannot be too Holy, 
 or too Devout ; but they may be fedu- 
 ced to place Devotion and Holinefs in 
 that which really is not fo. Sincerity 
 and Fervency, together with an humble, 
 decent, unaffefted SerioufnefsinPofture, 
 make 'Devotion in Trayer. A reverent 
 Attendance upon God's Word and Sa- 
 craments, a ftri<a confciencious Obedi- 
 ence paid to all his Laws, an uniform 
 Love and Practice of every Vertue, and 
 
 every
 
 330 Of Falfe Teachers. CHAP. XV. 
 
 every Duty towards God, our Neigh- 
 bour, and our felves, according as they 
 are traced out to us in the Holy Scrip- 
 tures, is Religion. But what have fome 
 Men fubftituted in the room of thefe, 
 who teach Men to place Devotion in the 
 number or length of Prayers,inftead of Fer- 
 vency ; and to place Religion in a round 
 of pompous Formalities, and a thoufand 
 fuperftitiousObfervances, which God has 
 never commanded. This may be Fancy 
 and Folly, but it cannot be Religion ; 'tis 
 going out of the plain road to Heaven, 
 which Chrift has (hewn us, into the 
 By-paths of human Invention, which a 
 jealous God will never countenance, 
 and thofe that teach Men to do thus, are 
 certainly felfe Teachers and Seducers, 
 There is indeed a Principle within us, 
 which will not fuffer Men to be with- 
 out a Concern for pleafing God in fome 
 way or other : They muft have a Reli- 
 gion, whatever it is. And therefore con- 
 fulting their own Lufts and Appetites as 
 much as they can, they are moft eafily 
 perfwaded to take up with a mechanical 
 Religion, confifting chiefly in an out- 
 ward Road of 'Performances, how labori- 
 ous and expenfive foever they may be, 
 than in fuch a genuine ^Devotion and 
 ftriH: fartue ', as the Laws of God pre- 
 fcribe: And thus they vainly think to 
 
 com-
 
 CHAP. XV. Of Falfe Teachers. 351 
 
 compound with God and their own 
 Confcicuces, by abundance of the Form, 
 to fupply thtir Deficiences in, and their 
 neglect of the vital Tower of Godlinefs. 
 Thus did the Pharijees, who to eafe 
 themfelves of the harder Duties oflovitig 
 God with all their Heart, with all their 
 Soul, and with all their Strength, and lo- 
 ving their Neighbours as themjelves, found 
 a way to be fatisfied with an outward 
 ceremonious Purity, the wajhing of^uff, 
 and Tots, and brazen Veftels, with many 
 other the like trifling Obfervances, in- 
 ftead of the weightier Matters of the 
 Law, poftponing the Commandments of 
 God, and rendring them of no Effect, 
 by placing Religion where God had ne- 
 ver placed it. Well may it be ask'd of 
 fuch at the great Day, Who has required 
 theje Things at your Hands? I muft add 
 a third fort of falfe Teachers, equally 
 included in this Caution. 
 
 (3.) Thofe who teach and require any 
 Dodrine or Do&rines to be received, as 
 a necefjary Condition of Salvation-, which 
 were not taught and enforced as fuch 
 by our Saviour and his Apoftles. Now 
 whether it be in Faith or Practice, or 
 both, to preach or publifh a Doctrine as 
 aneflential Part of the Chriftian Religion, 
 and a necefTary Term and Condition of 
 Salvation, which was not fo taught by 
 
 Chrift
 
 33* OfFalfe Teachers. CHAP, XV. 
 
 Chrift and his Apoftles, tho' not a Do- 
 drine contrary to what they taught, is 
 to pervert the Chriftian Religion, and 
 to corrupt the Profeflbrs of it. Chrift has 
 not left it in the Power of the Minifters 
 or Officers of his Church, to add any 
 new Doftrine to his Religion. St. Paul, 
 who was an <Afoftle (as he defcribes 
 himfelf in the beginning of his Epiftle to 
 the Galatians ) not of Men, neither by 
 
 the 
 
 lut ly Jefus Chrift, and God 
 father ; to whom, as he fays farther, 
 even the known Pillars of the Chrifti- 
 an Church, James, Cephas, and John, 
 gave the right Hand of Fellowfhif, viz. 
 received him as a Companion equal to 
 themfelves ; even this great Apoftle dif- 
 claim'd all Power of teaching any other 
 Doctrine, than what the Apoftles had 
 preach'd, and the Churches received. 
 'But thd* we 9 or an oAngel from Heaven, 
 fays he, freach any other Go/pel unto 
 you, than that we have freactfd unto 
 you, let him le accurfed. Which fhews, 
 that the Foundation of the Chriftian Re- 
 ligion was already laid, and that the Go- 
 fpel which was then preach'd, was not 
 .only immutable, but z\fo fitfficient : And 
 that neither the infpired Apoftles, nor the 
 unfmning Angels might either add to it, 
 or take away from it. But here I muft 
 interpofe this Caution, that tho' the ef- 
 
 jentiat
 
 CHAP. XV. Of Falfe Teachers. 333 
 
 fential Parts of the Chriftian Religion 
 cannot be altered, nor can there be any 
 Thing added thereto, nor taken away 
 by any Power upon Earth : Yet our Sa- 
 viour has committed into the Hands of 
 the Minifters of his Kingdom, a Power 
 not only to proclaim and divulge, to en- 
 force and urge, to maintain and defend, 
 but alfo to explicate and unfold thole e- 
 fential Articles, according to Occafions 
 and Emergencies, and in Proportion to 
 the Rule of Scripture, and the Analogy 
 of Faith* Moreover, our Saviour has en- 
 trufted with the Minifters of his Church, 
 a Power to make Conftitutions and Ca- 
 nons relating to the external Regiment 
 thereof, as alfo to frame Liturgies and 
 public Offices for the folemn Worfhip of 
 God, and the Adminiftration of the Sa- 
 craments, to appoint Times and Places 
 of Worfhip, to determine fmaller Con- 
 troverfies for Peace and Unity-fake, and 
 to prevent Schifm and Divifion. All this 
 the Minifters of Chrift may do, and be 
 true and faithful Teacher P J, but to teach 
 any Do&rine, contrary to the Doctrines 
 of the Gofpel, or to add any Thing new, 
 as an effential Part of the Chriftian Re- 
 ligion, which was not made fo by Chrift 
 and his Apoftles, is to be a falfe Prophet. 
 
 (4.) And Laftty) Such alfo may be 
 look'd upon as falfe Teachers, or Sedu- 
 cers
 
 334 ae e - CHAP. XV. 
 
 cers from the true way of Salvation, the 
 practical Piety and Vertue oftheGofpel, 
 who are continually entertaining their Con- 
 gregation with unnecejjary ^i/futes in 
 Religion, and turning their Heads and 
 Hearts to an over eager Zeal for Noti- 
 ons, that are either Uncertain, or of lit- 
 tle Importance* How many fuch Teach- 
 ers are there in the World, who think 
 themfelves Happy enough, if they can 
 but ftart fome new Speculation to fpend 
 their Zeal upon ; and Holy enough, if 
 they do but furioufly advance in their In- 
 ftruftions fome Point of Doctrine ( per- 
 haps a meer Opinion) which happens in 
 their Time to be deny'd by others, or 
 oppofe what others have afterted, tho 1 
 the Point in debate is Lana Cafrina, an 
 inconfiderable infignificant Thing to Sal- 
 vation, which a Man may know or be 
 ignorant of, believe or disbelieve, with- 
 out being at all nearer to, or farther off 
 from the Kingdom of Heaven ? And 
 what's the Confequence of this Teach- 
 ing ? It fublimates Religion to fuch Ni- 
 ceties, as to make it wholly evaporate at 
 length in a Sett of airy and ufelefs No- 
 tions; and draws off the Application of 
 Men's Minds, and the warmth and vi- 
 gour of their Spirits, from the Praftice of 
 Chriftian Duties and Vertues, 1 to Things 
 that are not only little to the Purpofe 
 
 of
 
 CHAP. XV. Of Falfe Teachers. g 3 5 
 
 of their eternal Happinefs, and which 
 will never enter into Account at the Ex- 
 amination in the Day of Judgment, 
 whether they held the one fide, or the 
 other : But which really have a Confe- 
 quence dire&ly oppofite ; as thefe Opi- 
 nions prejudice them with a furious and 
 uncharitable Biggotry, and perhaps a Spi- 
 rit of Perfecution, (if it lye in their Power 
 to exert it,) againft thofe that think not 
 as they do. I Ipeak not here of fuch Do- 
 Urinal Points, as the Divinity of Chrift ; 
 or any other which may be clearly pro- 
 ved from Scripture, to be effential to the 
 Chriftian Religion, and confequently to 
 our Salvation by Chrift. To preach up 
 thefe fteddily and zealoufly, is but ear- 
 neftly to contend for the Faith once de- 
 livered to the Saints ; but I fpeak of Mat- 
 ters as are more difputable, more uncer- 
 tain, and of lefs concern, I will not 
 name them. Let every Teacher careful- 
 ly and impartially examine his Doctrine 
 by the Word of God, and let none of us 
 be wife above what is written there, 
 nor trouble our felves, nor amufe our 
 Audience with ^Doftrines which have not ., 
 profited them, that have leen occupied^ * I?< 
 therein. I proceed now to ftiew, 
 
 U. The Marks whereby a faJfe Trofhet 
 ma) fa discerned. As to thefe I have in
 
 536 Of Falfe Teachers. CHAP. XV. 
 
 a great Meafure fore-ftalled my felf, in 
 what I have faid already; for defcribing 
 the Falfe Teachers, I could no other way 
 do it, than by defcribing thofe 'Doffrincs 
 which denominate and fhew them to be 
 fuch. The evil Tendency therefore of 
 their Doctrines, and of their way of 
 Teaching, to divert Men from the E- 
 fteem and Pra&ice of Holinefs, being 
 pointed out by our Saviour himfelf, as 
 the chief Mark whereby to difcover thefe 
 Falfe Prophets (For by their Fruits, fays 
 he, ye /hall know them,) and this being 
 fufficiently fpoken of under the forego- 
 ing Head ; I (hall not need to infift up- 
 on it here again. But there are two 
 other Marks, that may help us in the 
 difcovery of them, worthy to be confide- 
 red, 'Pride and Covet oufnefs : The one 
 or the other of thefe being the governing 
 Principle, that induces fuch Men to 
 their corrupt Teaching, will fome way 
 or other fliew it felf in their Conduct, if it 
 be well obferved, and therefore thev may 
 ftand for farther Tokens, to diftinguifh 
 them from the true Minifters of Ch rift. 
 
 (i.) *PnV<eisvery confpicuous in them, 
 notwithftanding their great Diflimulati- 
 on. A fecretThirft of being famed and talk- 
 ed of, makes them uneafy to be reftrain'd 
 to the ordinary Road of Preaching up a 
 good Life, according to the plain and 
 
 pra&i-
 
 CHAP. XV. Of Falfe Teacher f. 3 3 7 
 
 praftical Tenor of the Gofpel. They 
 have here no Latitude to fhew their Parts, 
 or recommend their Learning, and raife 
 themfelves a Reputation, which they are 
 vain enough to believe they merit, and 
 therefore they affeft either Novelties in 
 Doftrine, that their Underftanding and 
 Wifdom may feem to be much above the 
 Level of their Brethren, or a difputative 
 and eager Zeal for fome Party, or fome 
 Opinion already advanced by others, 
 which they know is a popular way of en- 
 tertaining an Audience, whofe Paflions 
 are more eafily and more acceptably gra- 
 tified than their Reafon, and who had ra- 
 ther be taught to reft themfelves upon the 
 'Borders of Religion, than to be led into 
 the Heart and 'Bowels of it, in fuch Da- 
 ties as they do not care to praftife. 
 They know that the vicious Part of 
 Mankind is much the greateft, and con- 
 fequently to obtain a general Applaufe, 
 they muft not bear too hard upon Vice : 
 They muft fow Pillows under Mens 
 Arm-holes, and bolfter them up in an ea- 
 fy fort of Religion, that will bring them 
 only to the Surface of Morality ; and e- 
 ven this for Form-fake, for corrupt Na- 
 ture it felf can hardly be content with- 
 out it; but to tell Men roundly of their 
 Sins, to prefs them to a thorough Repen- 
 tance and Amendment; to pur them up- 
 Vol. 2. Z on
 
 Of Falfe Teachers. CHAP.XV. 
 
 on the neceffary Exercife of all Chrifti- 
 an Vertues and Duties, and to tell them 
 plainly, there is no Salvation but in the 
 way of ilncere and ferious Holinefs ; this 
 they imagine would fpoil their Credit 
 with the People, and therefore they 
 preach to them what is infinitely Jejs to 
 the Purpofe of Religion, but much more 
 to their own. Sometimes indeed when 
 Religion happens to be in repute, their 
 AfTe&ations muft correfpond with it 
 and then it is obfervable, they carry 
 Things to an extresm: They fcrew Re- 
 ligion up to Superftition, and even their 
 Garb, their Gefture, their Voice, their 
 Phrafeology or Expreflion, and every 
 Thing elfe about them, is affefted, that 
 they may by thefe means come to be ta- 
 ken Notice of, and pafs for Men of 
 extraordinary Strictnefs and Holinefs, 
 Knowledge and Spiritual Gifts; thefe 
 Singulariiies being mighty apt to ftrike 
 People with a Veneration for them. And 
 thus the Vanity of being admired, will 
 fhew it felf in different Shapes, in fome 
 mere direflK, by an haughty Air, an im- 
 perious Converfation, a pofitive and pom- 
 pous Way of Preaching, a vain-glorious 
 Boafting mighty Things of themfelves, 
 and an Affectation of fhewing their Parts 
 and Learning: In others more craftily, 
 by an affefted falfe Humility, put on on-
 
 CHAP. XV. OfPdfeTcaclers. 
 
 ly to excite the red of the World, to praife 
 and cry them up. Be ever jealous there- 
 fore what a proud Man teaches, compare 
 it carefully with -the Scriptures, and the 
 Explications of better Men, and if it a- 
 gree not with the latter, 'tis reafonable 
 to be fufpe&ed ; if it agree not with the 
 former, he is certainly a falfe Teacher. 
 But if nothing of Pride, or its Confequen- 
 ces appear in him, let it be well corf.fider- 
 ed, whether there is not, 
 
 (2.) Covetwfnefs, or a worldly In te- 
 rete driving on in his Doctrine, and dif- 
 cernable in his Behaviour. That this is a 
 Principle very natural to Falfe Teachers j 
 by which they are moft commonly ated 
 (and whereby they may eafily be difcove- 
 red) St. Tattl intimates to us, when he 
 fpeaksof fome in his Time, Who fulverted^it. t. u, 
 whole Monies, teaching Things they ought not y 
 for filthy Lucre fake. A nd fo in his Epiftle 
 to the Romans alfo, he fore-warns them, Rom. i& 
 Afafc* / Me eel) you, 'Brethren^ mark them x7 * 
 which caui'e T)iviJtQ?ts and Offences^ con- 
 trary to the^Dvcirine which ye have learn* d; 
 and avoid them : For they that are fuch) 
 jerve not our Lord Jefas Chrift, but their 
 own 'Belly ', and by good Words and fair 
 Speeches, deceive the Hearts of the Sim* 
 f/e. St. 'Peter alfo has left it upon Re- 
 cord, that fuch there would be in after 
 Ages of tbe Church. There (hall be Falfe * Pt. *, 
 Z 2 T*acb- 1 '
 
 34-0 OfFalfe Teachers. CHAP. XV. 
 Teachers among you, who frivily Jhall bring 
 in damnable Herefies, 8rc. And through 
 Covetoufnefs, /hall they with feigned Words 
 make merchandize of you. The Love of 
 Riches makes them teach what will fleafe 
 rather than what will edify, puts them 
 forward to a difputative and Party Zeal, 
 as more for their Purpofe, than inculca- 
 ting Piety and a good Life : T)efendance 
 makes them afraid to fpeak out plainly 
 againft Sin, or the fordid Thirfl and Trof- 
 feff offome Gain, induces them to flatter 
 the Vices of their Audience, by unfaith- 
 ful and corrupt Interpretations of the 
 Word of God ; or the like greedy Hu- 
 mour ftirs them up to frame fuch new 
 Doctrines, or advance fuch convenient 
 Superftitions, as make to their own Pro- 
 fit and Advantage. Whereas a true Mi- 
 i Cor. 10. nifter of Chrift, feeks not his own "Profit, 
 ** lut the "Profit of many, that they may le 
 zCor.z.j.faved. Wrongs no Man, corrupts no Man, 
 i Thef. 2. defrauds no Man. Neither at any Time 
 5- nj'es flattering Words, nor a Cloke of 
 
 .Covetoufnefs, as Falfe Teachers do, but 
 Breaches the Word of God with all lold- 
 nefs- y whether it fhallpleafe ordifpleafe, 
 and be an advantage or difad vantage to 
 him. In all Things fljewing.himjelf a Pat- 
 tern of good Works ; in Tloftrine Jhewing. 
 Uncorruftnefs, Gravity, Sincerity. 
 
 CHAP.
 
 CHAP. XVI. 34 , 
 
 CHAR XVI. 
 
 O/ f fe Necejfity of Obeying the fore* 
 going precepts. 
 
 MATT. VII. 21,22, 25, 24, 25, 
 
 26,27. 
 
 Not every one that faith unto me, Lord, 
 Lord, flail enter into the Kjngdom of 
 Heaven : "Bui he that doeth the Will 
 of my Father, which is in Heaven. 
 
 Many will fay to me in that T>ay, Lord, 
 Lord, have we not frofhefied in thy 
 Name ? And in thy Name have caft out 
 ^Devils ? And in thy Name done many 
 wonderful Works ? ' 
 
 *And then will I fvofefs unto them, I ne- 
 ver knew you: "Def art from me ye that 
 work Iniquity. 
 
 Therefore, whofoever heareth thefe fayings 
 of mine, and doeth them, I will liken 
 him unto a wife Man, which built his 
 Houfe upon a Rock: 
 nd the Rain defcended, and the Floods 
 fame, and the Winds blew, and beat 
 Y 5 uf on
 
 Of obeying the . CH Apu 
 
 upon that Huufe : oAmi it fill not, for it 
 
 was founded nf on a Rock. 
 *And every one that heareth theft' fdyings 
 
 cf mine, and tioeth them not, (ball be 
 
 likened unto a fooHfl) Man, which built 
 
 his Houfe ufon the. Sand : 
 eAnd the Ram dejcendtd, and the Floods 
 
 came? and the Winds blew, and beat 
 
 nfon that- Hvvfe : And it felly and great 
 
 was the fall of it. 
 
 L ** 
 
 JJrE oncliifion of this mbft 
 excellent Sermon of our 
 Eprq^ does very aptly 
 Crown the whole with one 
 general *nd moft impor- 
 tant Doctrine^ that the 
 Yfy-ma.KCv of his Precepts, the living up 
 in Practice to that noble Scheme of Re- 
 ligion which he has left- us, is the only 
 effectual Proof that we are Chriftians, 
 the of>ly fa/e Foundation for our Hopes 
 of Heaven. Or i'ftmay. he allow'd to 
 exprefs his Senfe in other Words ; it is as 
 follows, 
 
 " Having revealed to you 'the Will of 
 
 *V^ci:fo perfeaiy, rhat'it is impoffible 
 
 ^.-fotryoU now 'to be.miftake-n in' your 
 
 " Duty, I expet, that ye my Difciples 
 
 c fliould be as exadb'-fn y.our "Obedience, 
 
 .'** 8$ I hafre beeain my Revelation : For 
 
 u the bare ProfeiTibir of my Religion, 
 
 ? Y " the
 
 foregoingTrecepts. 
 
 " the calling me Lord, .Lord, without 
 <c a Practice conformable to fuch a Pro- 
 " feffion, will be of no Advantage to 
 " you at the Day of Judgment. Many 
 " will fay unto me in that Day, Lord, 
 ;c have not we fufficiently proved 
 " our Difciplefhip by our extraordinary 
 " Zeal for thy Service, and great Per- 
 " formances in thy Name, fuch as Pro- 
 ' phefying, cafting out Devils, and do- 
 " ing many wonderful Works. Thefe 
 " furely will entitle us to thy Favour 
 " and thy Kingdom; acknowledge us 
 " therefore as thy Followers, and re- 
 " ceive us into everlasting Happinefs. 
 " But my Anfwer to fuch vain Preten- 
 " ders will be, that tho' they taught 
 " my Religion, yet fmce they did not 
 " pradife it ; tho' they caft Devils out 
 " of others, yet fmce they did not caft 
 " all wickednefs out of their own Heart ; 
 " tho' they wrought many wonderful 
 " Works, yet fmce at the fame Time, 
 " they wrought Unrighteoufnefs, they 
 " are no Difciples of mine. Hence from 
 a my Prefence, all ye workers of Iniquity. 
 " For without a ftricl: and confcientious 
 u Obedience to my Laws, in the Courfe 
 " of an Holy and Religious Life, Chri- 
 " ftianity is but an empty Name, Zeal 
 *' for it but a wrangling and contentious 
 " Heat, Salvation but an idla and de- 
 Z 4 :< ceitful
 
 344 Of obeying tie CHAP. XVI. 
 
 ceitful Hope. He therefore, -who not 
 " only hears my Precepts but obeys them, 
 ic who orders his Life and Converfation 
 by the Rule of God's Word, as I have 
 *' delivered it to him, is like a wife Man 
 " who lays the Foundation ofhisHoufe 
 u upon a Rock, which thus founded 
 " ftands firm and fecure againft all the 
 " Violence of Winds and Waves. But 
 " he who grounds his Hopes of Accep- 
 ** tance and Salvation on any other Bot- 
 " torn than fuch fincere Obedience, is 
 ** like a Man who builds his Houfe up- 
 " on the Sand, which not being able to 
 " withftand the Fury of a Tempeft, or 
 " an impetuous Tide, will certainly be 
 " beaten down about him, upon the firft 
 " Attacks of either, and thus his Houfe 
 (hall perifh. 
 
 He Since not our Hearing only, but our 
 Doing of the WiU of God, is declared by 
 the Author of our Salvation to be the 
 Rock alone, whereon we may fafely 
 - build our Hopes of it ; my Bufinefs muft 
 be to fhew the meaning of this Exprefli- 
 on, or what is here to beunderftood by 
 doing the Will of God. It is, in general, 
 the being obedient to Chrift's Laws, the 
 doing of thofe holy and righteous Works 
 which he ordain'd we ffeould walk in, 
 the fulfilling all Righteoufnefs eftablifh- 
 fd in the Gofpel, and delivered in this 
 
 Seiv
 
 CHAP. XVI. foregoing Trecepts. 
 
 Sermon. But to prefent you with a more 
 diftinft Explication of this, we are to 
 confideiyioD bnssl 
 
 OVE.I f ?fi ,b-!oW a'boDHosIuH 3fti -yd " 
 I. That however diligent, zealous and 
 fuccefsful we may be in doing thofe 
 Things, which ferve to frof agate and 
 fuffort Chriftianity, or accidentally re- 
 late to it, as Means and Inftruments of 
 true Religion, 'tis not fufficient to reach 
 the Extent of what is comprifed in this 
 Expreflion, of doing the Will <f God. 
 Men are not therefore the true Difciples 
 of Chrift, and efFeftually entituled to 
 Salvation, becaufe they can defend the 
 Truths of Chriftianity, or labour hard to 
 gain Profelytes to it, or even work Mira- 
 cles in behalf of it, not becaufe they con- 
 ftantly attend the Preaching of God's 
 Word, the Prayers of the Church, or pri- 
 vate Devotions of their own, or reading 
 their Bible, or other inftrudive Books of 
 . Religion at certain Times of Leifure. 
 Thefe Things, tho' good and excellent in 
 their kind, tho' of great Ufe and Service 
 to the Church, tho' very advantageous to 
 their own or other MensSouls,are yet but 
 the Means and Inftruments, not the End 
 and Subftance of Religion. Attending 
 diligently upon the outward Means of 
 Grace, is a Duty neceffary to every Chri- 
 ftian ; but not for its own Sake only ; if 
 
 we
 
 346 Of obey ing tte 
 
 we flop there, 'tis all but vain Formali- 
 ty and Hypocrify: 'Jis requiflte with 
 relation to Faith and a good Life, but 
 if they lead us not effectually ro thefe, 
 they will never bring us to Salvation. 
 And therefore our Saviour declares, that 
 at the Day of Judgment he will anfwer 
 all fuch after this manner, I never knew 
 you, that is, I never approved or allowed 
 of thofe Faculties and Powers ye pre- 
 tend to, as the Condition of being my 
 Difciples ; and yet that was the great 
 Power of Prophefying, and doing Mira- 
 cles, as appears by the Pretence they are 
 brought in to make, Lord, Lord, have 
 we mt frofhejied in thy Name, and in thy 
 Name have caft out ^Devils, and in thy 
 Name dwe wany wonderful Works. But 
 fince the great Condition of the Gofpel, 
 is Obedience to the Law of Righteouf- 
 nefs; and that every one who nameth the 
 NaweofChrifti depart from Iniquity; they 
 w.ho are as well Workers of Iniquity as 
 Workers of Miracks, who preach the 
 Word of God, bur praclife it not, cannot 
 expect the Portion and Inheritance of the * 
 Difciples, of Chrift. To this Purpofe is 
 iCor. ij.tliiat Difcourfe of St. Taul to the Corin- 
 Tbo* I fteak with the Tongues of 
 and Angels ^ have the Gift of Tro- 
 es^ finder/land Ahfteries and Kjtow- 
 Faith firong enough to re- 
 
 move
 
 CHAP .XVI. foregoing Precepts. 34.7 
 
 move Mountains, if I have no Charity with 
 all theje, I am nothing. And therefore 
 tho' he allows the Acquifition of fpiritual 
 Gifts for the Service and Edification of 
 the Church ; yet he there plainly prefers 
 Charity before all of that nature, as being 
 the Subftance of that Condition required 
 by Chrift : for Love the fulfilling of the 
 Law, whereas the other is only the In- 
 ftrument or Ornament of it in the World. 
 But then, 
 
 II. We are alfo to confider, that every 
 fudden and imperfect Aft of Religion, tho' 
 it more immediately tend to Holinefs, and 
 may be the 'Beginning or a "Branch of it, 
 every partial Sketch of Vertue and Good- 
 nefs, tho' necefTary and commendable, fo 
 far as it goes, is not therefore to be ac- 
 .counted fulfilling of the main Condition, 
 or fufficient to be called a doing of the Wit 
 of God: For as the former might be com- 
 pared to the producing of Leaves, the 
 yielding of fome Ornament and Protecti- 
 on to Chriftianity ; fo this may be re- 
 fembled to the bringing forth of Buds 
 and Bloflbms, which yet arife not to the 
 bearing of Fruit. And it is very plain, 
 that every Inclination and good Affedion 
 for Religion, every honeft Purpofe and 
 Refolutibn, every fudden Aft of Contri- 
 tion and Humiliation, and Inftances of 
 
 the
 
 Of obeying the CHAP. XVI. 
 
 the like nature, which are but the < Zfc- 
 ginnings of Religion, are not to be e- 
 fteemM and charactered as fit Conditions 
 of Acceptance and Difciplefhip. If they 
 ftay there, the Duty is only in its Greens, 
 in the firft Draught and Shadows; and if 
 it never come to finifhing, the Men are 
 like thofe Creatures which imperfectly 
 refemble the Human Shape, the more de- 
 famed for the rude Conformity. A Picture 
 of this we have in the Defcription St. "Paul 
 has given us, where he brings in one ju- 
 ftifying the Law of God, that it is holy, 
 juft and good, but yet he did not obferve 
 it ; he accufes himfelf for what he did, 
 and what he did not, For the Good that I 
 vwuld, that I do not ; and the Evil that I 
 would not, that I do ; that by virtue of 
 his inward Man he delighted in the Law 
 of God, but yet by the Strength of ano- 
 ther Law in his Members, contending 
 and ftrugling againft the Force of this, he 
 was enflaved and captivated to the Law 
 of Sin ; he had many good Affections by 
 times, but no good thing abiding in him ; 
 his Will was often right, and he refolved 
 and purpofed many excellent things, but 
 ftill he was defective in the Performance. 
 This is the C ha rafter of one who is jet 
 forward in his Work, but goes not on. with 
 '.t : And of this Temper we fhall meet 
 with many in the World, who have their 
 'ol 21 13
 
 CHAP. XVI. foregoiwg ^Precepts. 
 
 Fits of Repentance, Prayer and Fafting ; 
 who hear much, and are angry with 
 themfelves, condemn their own Follies, 
 and think it reafonable they fhould live 
 better : All which are excellent Lines of 
 Duty, and fair Beginnings ; but then they 
 fill them up with fuch a Mixture of Im- 
 purity, fuch ill Colours, and foul Blemi- 
 fhes, and frequent Apoftacies, that they 
 deftroy their own Foundation : They 
 would fain be better, but yet they are 
 not ; nay, they go as far as Herod, who 
 not only heard John "Baptift gladly, but 
 did many things ; and farther than FeJix^ 
 bQingfitll} per fwaded they fhould beChri- 
 ftians ; and they do thus much towards 
 it, that they correct fbme Follies, put a 
 ftop to ibme vicious Habits, ufe the So- 
 lemnities of Religion, and are very pun- 
 dual and fevereu) fome external Obfer- 
 vations of it ; but then they are weary, 
 they will go no farther, they grow con- 
 fident and carelefs, and having donefotne- 
 thing, fancy they have done enough for 
 Heaven, while Sin ftill retains its Hold, 
 and the ftrong Man keeps PoiTefTion. All 
 this is repreiented by our Saviour, in the 
 Parable of the Seed, where that which 
 fell on the ftony Ground, or amongft 
 Thorns, or by the Way-fide, altho' it 
 fpring up for a time, grows into fome De- 
 grees of Height and Fairnefs, yet is loff 
 
 before
 
 3 5 o Of obeying the CHAP. XVI. 
 
 before the Time of Harveft, and there is 
 no Fruit arifes from it. Thefe are fa far 
 from being true Difciples, that they are 
 the Stain and the Reproach of their Pro- 
 feflion, and inftead of the Rewards a Mu- 
 red unto that Fellowfhip, they (hall find 
 thofe contrary ones, of him who knew 
 his Matter's Will, and did it not, they 
 Jhall be beaten with many Strifes. But 
 here, this Caution is to be interpofed, 
 that fince the Strength and Power of Re- 
 ligion grows by the Meafures of a Man, 
 byeafy and undifcernable Decrees, that 
 we be careful not to give an ill Name to 
 every State of Imperfection : The Apoftles 
 ufed the Compellation of Babes and little 
 Children to fuch as were in this Infancy of 
 Religion ; and fuch may be allowed, be- 
 caufe they are growing up, their Strength 
 encreafes, they fh'll rife higher in their 
 Profeffion, and thefe are kindly and ten- 
 derly to be treated ; but we are not fpeak- 
 ing of the Children, but the 'Dwarfs in 
 Religion, People of no Stature, and or' as 
 little Hopes, who are already rifen to 
 their full Pitch, when they may be faid 
 to have but begun: and furely thefe are 
 very unworthy the Stile of ' Difciples, 
 whofe Meafure it is to be perfect, as fheir 
 Father which is in Heaven is perfect. 
 But then, 
 
 ; ; 
 
 III.
 
 CH AP.X VI. foregoing Precepts. 551 
 
 III. Thirdly, Since neither of thefe 
 will fatisfy the Condition, what is it that 
 wijl ? And here the Anfwer muft be in 
 general, ^Doingthe Will of God, or a Life 
 of Holinei's and good Wvrks, fpringing from 
 a Principle of Fdtoh in Chrift. For thus 
 ftand the Terms of the New Covenant, 
 which God has made with us through 
 Chrift our Redeemer. He that believeth^*1- 
 on the Son hath everlafiing Life -, and he* 6 ' 
 that lelieveth not the Son, (hall not fee 
 Life, lut the Wrath of God alideth on him. 
 Here is ever la/ling Life promifed by God, 
 but Faith in Chrift exacted as the Condi- 
 tion to be performed on our part. But 
 St. James has told us, that Frith without 
 Works is dead ; and left we fhould miftake 
 in fo important a Concern ?s the Terms 
 oF our Salvation, St. Taut (who has faid 
 as much of Juftifiction by Faith as any- 
 body) has moft clearly open'd the Terms 
 of this Covenant, with regard to Works 
 alfo, when he thus reprefents the En- 
 gagement both on God's part and ours. 
 The Foundation of God ftandeth fare, ha- ^ Tim. *. 
 Ding this Seal, the Lord knoweth them that I? * 
 are his\ and let every one that nameth 
 the Name of Chrifl, defart from Iniquity. 
 God is pleafed to engage on his part to 
 take care of us in a particular manrteJ, 
 and to fave us; but then our Part of the 
 
 Cove-
 
 3 5 a Of 0%'^ *^ CHAP. X VI> 
 
 Covenant is, tv depart from Iniquity, that 
 is, to live in an entire Obedience to the 
 Commands and Prohibitions laid before 
 us in the Gofpel. And this is a Condi, 
 tion fo abfolutely necefTary, that he elfe- 
 where reprefents it as the great Defign 
 and End of our Redemption. Chriflgave 
 tz. n-himfelf for us, that he might redeem us 
 from all Iniquity, and furify unto himfelf a 
 feculiar Teofle, zealous of good Works. 
 The Grace of God affeafdforthisfurfofe, 
 to teach us, that denying Ungodlinefs and 
 worldly Luffs, we fhould live folerly, righ- 
 teoufly and godly in this frefent World. So 
 that when we fpeak of Faith, as that 
 which faves us, we mean fuch a Belief 
 in Chrift, our Saviour and Lawgiver, as 
 makes us chearfully give up our felves to 
 the Conduct of his Spirit ; Obedience to 
 his Laws, and Dependance upon his Sa- 
 crifice, to render us and all that we can 
 do acceptable to his Heavenly Father. 
 When we infift upon good Works, 'tis as 
 the genuine Effect of fuch a true Faith, 
 and fuch an Effect, as if it do not follow 
 and appear, our Faith is vain, and all our 
 Hopes of Heaven deceitful. From this 
 clofe Connexion between Faith and good 
 Works, it is, that when either are named, 
 as the Condition of Salvation, the other 
 is understood. And therefore, 'Doing the 
 Will of Gody includes both Relieving in 
 
 CM?,
 
 foregoing Precept. 353 
 
 Chrift, and living up to that pra&ical 
 Rule of Right eoufnefs, which he has or- 
 dain'd for us to walk by. For thus our 
 Saviour determined in anfwer to theQue* 
 ftion of thofe Auditors, who demanded 
 what they muft do to work the Works of 
 God ? This is the Work of God (fays he) J hn 6 - 
 that ye believe on him, whomhehathfent.* 9 ' 
 Here then we have a large ProfpecT: : for 
 that we may be the Difciples of Chrift, 
 we are to believe his Revelation, and to 
 obey his Commands, and to reverence 
 him as our Saviour and Lawgiver, and in 
 imitation of him to put on the Form and 
 Habit of a new Creature, in Ne wnefs of 
 Life, a Courfe of Chriftian Holinefs and 
 Vertues ; Sobriety with regard to our 
 felves, Juftice and Charity towards our 
 Neighbour, Piety and Zeal towards God. 
 This is the great Purpofe of St. James, in % 
 his Difcourfe concerning the Perfection of - 
 the Chriftian Life, in the ftricl: Union o 
 Faith and good Works, where he afligns 
 a juft Portion of Duty to both : for he 
 -who believes, does what he ought. Thou 
 believe ft, fays he, that there is one God, fcm. *. 
 thou doft well, but then believing alone 19 ' 
 is not enough, for Faith without IVorks is 
 dead, and the Religion of it is no more 
 than the evil Spirits are able to praHfe,<r 
 the 'Devils alfo believe a?id tremble. The 
 Apoftle reprefents it by the Infignifican- 
 Vol 2. A a cv
 
 354- Of obeying the 
 
 cy of the kind Words of him, ^ho bids 
 his needy Brother depart in Peace, and 
 get him better Cloaths and fuller Provi- 
 vifions, but ftill aflifts him not in either ; 
 the Negled betrays the Charity, and the 
 Man is yet as naked as before : Even fo 
 Faith, altho' it be the ProfefTion of the 
 Truth, and thofe found Words which 
 Chrift revealed ; yet when it {bands thus 
 By it felf, aflifts nothing to Vertue and 
 the Perfe&ion of Religion ; it is but na- 
 k'ed, nay, worfe than that, fays the A- 
 poftle, it is dead : But when it infpires 
 arid| actuates all the remaining Parts of 
 Duty, when it is an Argument and a 
 principle, when it provokes to Holinefs, 
 when it convinces the Man, and fupports 
 his Religion ; then a Chriftian may be 
 faid to be doing the Will of God: and 
 triis is to arrive to the Degree of a new 
 Creature, viz. to live the Life of Chrift, 
 to keep the Commandments of God, to 
 do the Work and Bufinefs of renewed 
 and transformed People, to live after the 
 Spirit, and not afrer the Flefh ; which 
 being the old and natural Principle, , is 
 urifit to govern the new Life. And now 
 that we have gone thus far, ye may ima- 
 gine, that there is nothing farther to be 
 added : But there is one Word remaining, 
 which can by no means be fpared from 
 this Argument, Our Endeavours mult 
 
 extend 
 ^W
 
 CHAP. XVI. foregoing Precepts. 255 - 
 
 extend to eALLtheWiUof God, and not 
 to fome Parts only. Therefore, 
 
 ! 
 
 IV. Fourthly, Let it be obferved, the 
 true Difcipie of Chrift fets no Bounds to 
 his Obedience: He neither ftraitens it 
 with regard to the Sabjetf, nor the 'De- 
 gree or Measure. He does not pick and 
 chufe what Commands he will comply 
 with, and reject the reft ; he does not 
 fingle out the moft eafy, grateful, popu- 
 lar, or advantageous Vertues ; but as 
 chearfully takes up the Yoak of the moft 
 difficult and painful, the moft unpopular 
 and felf- deny ing, whenever Providence 
 puts an Occaflon for them in his way. 
 He does not only adhere to his Ditty 
 while the Sea is fmooth, the Weather feir, 
 and the Wind favourable ; but under the 
 rougheft Storms of Temptation, Afflicti- 
 on, or Perfecution : He will not recede 
 in any point from a good Confcience, let 
 what will happen ; his Duty he both 
 knows and does, the Event he leaves to 
 God. Nor' will he ftint his Vertues as to 
 the Growth and Meafure of them ; he 
 knows he can never be too good, and 
 therefore he incefTantly labours to grow 
 better ; he daily ftrives to improve in a 
 more nice and ftrift Obedience to all God's 
 Commands, in a more fervent and de- 
 Vout Performance of all Duties, and in a 
 A a 2 more
 
 356 Of obeying the CHAP. X VK 
 
 more exalted Degree, and a mor-^ exact; 
 Pra&ice of every Vertue.^. In fhon, he 
 aims at 'Perfection, tho 7 in this Life he 
 cannot reach it : The Love of God con- 
 ftrains him ; he would be like God, be- 
 caufe he loves him, and is therefore in 
 love with Holinefs. He thinks (and he 
 thinks truly too) that he does not fuffi- 
 ciently do the Will of God, if he can fa- 
 " r himfelf with any thing fhort of an 
 exact and perfevering Conformity there- 
 to: for we are exprefly commanded by 
 
 ^ at - 5- our Holy Mailer, to be ferfeff, as our Fa- 
 
 * ' ther which is in Heaven is ferfeff ; that 
 is, fincerely to endeavour to come as near 
 the Pattern of his excellent Holinefs as 
 we can, by copying it in all manner of 
 Vertues, and in the moft exalted Height 
 of them. So St. Taut exhorts alfo, / be-. 
 
 i TheiT. fi ee h y OUi) 'Brethren, and exhort you ly the 
 Lordjefut Cbriff, that as ye have received 
 of us how ye ought to walk, and to fleafe 
 God, ye would abound more and more. And 
 
 aPet. i.$. fo St. "Peter too, Giving aUTXllgence, add 
 to your Faith, Vertue ; and toVertue, Kjiow* 
 ledge ; and to Knowledge, Temferance ;- 
 and to Temferance^ 'Patience ; and to 'Pa- 
 tieace, Godllnefs ; and to Godlinefs^ Tiro-; 
 tperly Kjndnejs and to 'Brotherly Kjud-- 
 nefs, Charity : for if thefe things Is inyou? 
 and abound, they make you that ye flail nci- 
 tber Is la-iieen nor uvfiititfuj int
 
 . foregomgPrecepts. 357 
 
 o/ our Lordjefas Chritf. Where ye 
 fee plainly, that it is required, not only 
 that thefe things fhould be in us, but that 
 we fhould abound in them ; and by this 
 continual and induftrious Progrefs to- 
 wards Perfe&ion, we fhall make it ap- 
 pear we are true Chriftians. If it be de- 
 manded, whether this Height of Perfe&i- 
 on, or continual Induftry to attain it, be 
 fo necefTary, that we cannot be true Dif- 
 ciples of Chrift without it ? I anfwer, 
 That he alone belongs to Chritf, who hath Rom - 8 -9- 
 the Spirit of Chriff abiding in him ; and 
 where the Spirit of Chrift dwells, it will 
 afluredly poffefs a Man with a moft ar- 
 dent Defire and Ambition to be whatever 
 Chrift would have him, andtofpeakand 
 aft as Chrift would fpeak and act upon a 
 like Occafion ; it will always ftimulate .arfi i 
 and excite to farther Degrees of Holinefs, 
 becaufe he inwardly delights in the Law 
 of God, and is thoroughly convinced of 
 the Reafonablenefs, the Pleafure, and the 
 Excellence of the Divine Life. I anfwer 
 aifo, that tho' Perfe&ion cannot be at- 
 tain'd in this Life, and therefore we may 
 be Chriftians without attaining it ; yet our 
 Duty herein is fo plainly laid down, that 
 I dare by no means fay we can be faved 
 without fincerely and diligently aiming at 
 it, and coming up to it as nearly as WQ 
 may and tho' Almighty God may pleafe, 
 A a 5 put
 
 258 Of obeying the CHAP. XVI. 
 
 outoftheFulnefs of his Mercy, tojicceft 
 of left, yet fince he requires fo much, it 
 jnuft be look'd upon as the only fafe 
 Rock, whereon to lay the Foundation of 
 a Chriftian's Hopes of Happinefs. Per- 
 haps this may offend thofe who are for 
 getting to Heaven with OA little Trouble, as 
 they can^ and are for no more Vertue, 
 Piety and Goodnefs, than they think will 
 juft ferve to fave them : but this cannot 
 be help'd ; for we muft be faithful, and 
 in fetting down the Meafures of Duty, 
 we are not to examine what Men ufually 
 do, or what they have a mind to do, but 
 what God requires of them. 
 
 Thus (bytheBleffingofGod) I have 
 finifhed my Explication of this mod ex- 
 cellent Sermon of our Saviour in the 
 Mount, and have endeavoured to ihew 
 the true Meaning, Latitude, and Extent 
 of every Precept : and were this noble 
 Scheme of Religion put in practice by all 
 thofe that pretend to be the Difciples of 
 Chriit, how glorious and how comfort- 
 able a Place would even this World be ; 
 which, on the contrary, neglecting thefe 
 Rules, which would make them happy 
 as well as holy, it is filled with Violence 
 and Injuftice, Feuds and Factions, Im- 
 piety, Profanenefs, and Hypocrify, Lewd- 
 nefs and Debauchery, Ceniorioufhefs and 
 and every Vice that
 
 CHAP. XVI. foregoing Precepts. 
 
 may make one another uneafy here, or 
 lead ro Eternal Mifery hereafter. 
 
 What .yet remains, is only to confider 
 the Hiftorical Conclufion of the Evange- 
 lift upon this Sermon, and his general 
 Obfervation of the Manner of our Savi- 
 our's Teaching, and the Effeft of it, 
 
 ^&* 
 
 ^' r 
 
 
 
 . 
 
 ^2?^3i^ 
 
 3fh ni 'juotv 
 
 W3fR OJ b3 v ILf( 
 
 
 A a 4. The 
 
 " " iDoq^fi 
 
 a ^"
 
 The CONCLUSION. 
 
 jQ 
 
 MATT. VII. 28, 39. 
 
 ftW p #/}, when Jefies had 
 ended thefe -Sayings, the "Peofk were 
 aftoniffied at his 'Doftrine. 
 For he taught them as one having e,dutho- 
 rity, and not as the Scribes. 
 
 H E S E are the Words of the 
 Evangelift St. Matthew, 
 wherein he fhews what 
 Effeft our Saviour's moft 
 excellent Sermon had upon 
 the' Audience, The 'People 
 aftonified at his c Dotfrine. A nd J ike- 
 wife what it was that made that Impref- 
 fron upon them, viss. the 'Difference there 
 was in the Authority of his Teaching, 
 from that of the Scribes. Let us there- 
 fere look into the 'Ground of their Afto- 
 nifhment, the 'Difference they objerved in 
 
 --*
 
 , The CONCLUSION. 361 
 
 our Saviour's way of teaching from that of 
 the Scribes. .The Evangelift expreffe* it 
 thus, He /aught them * fww i^w, as 
 one thatsftad Tower or aAuthority^ and not 
 as the Scribes. Commentators differ ia 
 explaining this Word iwi'*, which our 
 Tranflation renders o/luthority ; but in- 
 cluding the feyeral of their Interpreta- 
 tions, and adding farther what I take to 
 be implied therein, I fhall fum up the 
 Differences of our Saviour's Teaching 
 from that of the Jewifh Doftors, fo far as 
 I think was here intended by thatdiftinr 
 guifhing Character of Authority or Tower, 
 under the following Heads. 
 
 (i.) He taught them as a Profhetfent 
 from God to perfect and compleat the Re- 
 velation of his Will, and not as a meerly 
 human Teacher. The Spirit of Prophecy 
 had ceafed in the Church for feveral A- 
 ges ; the Scribes did not pretend to it. 
 They only taught what they had learn'd 
 in the Schools of their Rabbi's, explain'd 
 and commented upon the facred Text ; 
 and this very corruptly too. But our Sa- 
 viour knowing that he was come from 
 God, with full Authority not only to ref- 
 cue the Moral Law from their falfe Glo 
 fes, but to refine upon the Text it felf, jiot 
 only to explain, but to improve and per- 
 fect it, exprefs'd himfelf in a manner fui- 
 table to his High Commiffion. Te have 
 
 leen
 
 The CONCLUSION. 
 
 been taught, fays he, by you* Learned 
 Dtforsfo andfo; *BUr I SAT UNTO 
 TO U thus and thus. Here therefore %as 
 an Air of Authority in his Preaching, 
 which the Scribes neither did nor could 
 pretend to, and which accordingly his 
 Audience knew nothing of before. 
 
 (2.) This Authority in his Preaching 
 was attended with and illuftrated by a 
 Tow^er of working Miracles ; which evi- 
 dently fhewed him to be a Teacher more 
 than human. Fortho' this upon the Mount 
 was one of his firft Sermons, yet even be- 
 fore this (yea, and immediately before it) 
 he had gone about healing all manner of 
 Sickneffesy and all manner of 'Difeafes a- 
 mongft the Teofle. And the Admiration 
 of this Divine Power in him, it was 
 that actually drew the Multitude toge- 
 ther about him, when he delivered this 
 excellent Sermon. Here therefore was 
 fuch a Proof of his Prophetic Midi on, 
 fuch an Authority added to his Difcourfes, 
 as muft needs amaze the People, who 
 had never known any thing like it from 
 their other Teachers. 
 
 (3.) The Matter of his Doftrine was 
 every way worthy of a Teacher fent from 
 God. The Scribes indeed entertain'd the 
 People with a Set of idle Traditions, Su- 
 perftitions, and trifling Obfervances, and 
 many little ExadnejQTes in Ceremony: 
 
 But
 
 The CONCLUSION. 
 
 But our Lord inftrufted them in the 
 weightier Matters of the Law, laid out 
 to them a moft divine and excellent 
 Scheme of Morals, and taught thslnfide 
 as well as the Outfide of Religion. He 
 would not fuffer them to reft fatisfied 
 with the formal Shews, or with the out- 
 ward Mechanifm of Vertue ; but carried 
 his Precepts to the Heart, requir'd Since- 
 rity in the inward Man, and thereby al- 
 fo fhewed an Authority to which the 
 Scribes could not pretend : for who can 
 impofe Laws upon the Heart, thzThotights 
 and the 'Defires of Man, but God who 
 made him, and fent our BlefTed Lord, his 
 only and eternal Son, to inftruct and go- 
 vern him ? 
 
 (4.) And laftly, thefe Precepts were 
 delivered with fuch a Certainty, "EoUnefs^ 
 and Tlaimefs, as far excelled the Teach- 
 ing of the Scribes. They, as being guided 
 only by the Opinions of their Schools, 
 could deliver nothing clearly, and with a 
 full AfTurance ; and as human Ignorance 
 might miflead them, fo did human Paf- 
 fans too : They were to oblige the People 
 by ferviie and undue Compliances, ener- 
 vating the Law of God by fuch Interpre- 
 tations, as would gratify the Pride, and 
 other Vices of their Congregation, or give 
 fuch a Turn to Religion, as would beft 
 ferve their own bafe and worldly Inte- 
 
 refts.
 
 The CONCLUSION. 
 
 re/h. On the contrary, our Saviour's* 
 Teaching was with a pofitive and defini- 
 tive Certainty, becoming one who tho- 
 roughly knew the Mind of God, one in 
 whom was hid all the Treafures of Wif- 
 dom and Knowledge, in whom dwelt all 
 the Fulnefs of the Godhead bodily. For 
 John 5. fc whom God hath lent (faith John the 
 'Baftift, fpeaking of our Saviour) fyeak* 
 eth the Words of God ; for God giveth not 
 the 5 fir it by Meafure unto him. And as 
 he delivered his Precepts with an authori- 
 tative Certainty^ fo he delivered them 
 with an authoritative Boldnefs and Im- 
 partiality : he had no occafion to fear that 
 any thing in his own Conduct fhoujd re- 
 proach him with his own Precepts. He 
 boldly delivered the moft fevere Doctrines 
 and Inftructions, not caring whom they 
 would difpleafe ; hefearcfrdthe Wounds 
 of that imperfect and corrupt Morality 
 the Scribes had taught them, to the lot- 
 tom, as knowing that this was necefTary 
 to fet them right, aud bring them into 
 the healing Way of Salvation, tho' their 
 falfe Guides would ftorm at it, and the 
 People too would probably be offended to 
 he undeceiv'd, and put upon a more labo- 
 rjous and effectual Straitnefs than that to 
 which they had hitherto been trained. 
 
 Thus I nave explain'd, as well as I am 
 able, the Difference betwixt our Saviour's 
 
 Teach-
 
 The CONCLUSION. 565 
 
 Teaching, and tjiat of the Scribes, in re- 
 fpeft: to the ^Authority and Tower with 
 which he .preach'd, according to the E- 
 vangelift > s Obfervation. I fhall conclude 
 with a few Words to recommend the Ex- 
 cellency of the Revelation made by Chrift 
 (including the whole Syflem of it, as well 
 as this his Sermon on the Mount) which 
 fhould farther affeft us Chriftians with 
 a fpecial Regard to it. And here parti- 
 cularly we are to confider, that it was the 
 Revelation, not of an inferior Prophet, 
 tho' commiflioned and infpired from Hea- 
 ven; but of the Eternal Son of God, under 
 the Difguife of Human Nature. And of 
 how much greater Authority fuch a Re- 
 velation ought to be, we may learn from 
 the Author to the Hebrews, Therefore^ z * f 
 we ought to give the more earnefl heed to 
 the things which we have heard, left at 
 any time wefiould let themflif. For if the 
 Word ffoken by eAngels was fledfafl^ and 
 every Tranfgrejfion and ^Disobedience re- 
 ceiv*d a jufl Recommence of Reward ; how 
 Jhall we ejcafe, if we neglett fo great Sal- 
 vation, which at the firfl legan to le ffo- 
 ken by the LORT>, and was confirmed to 
 us by them that heard him. And again, 
 Mojes was faithful as a Servant > but Chrift Heb. 3 . *, 
 as a $QH over his own Houfe, or Family, 6 ' 
 the Church. Thus does the Apoftle am- 
 plify the Authority of Chrift's Teaching,' 
 
 as
 
 The CONCLUSION. 
 
 as being firft revealed to the World, not 
 by Angels, not by Prophets, not by ufual 
 and common MefTengers ; but ly the Son 
 of God himfelf. We are to confider this 
 Revelation alfo as moft clear and perfpt- 
 cuous. The moft important Truths were 
 formerly hid in Types and Symbols. Mo- 
 fes had a Glory upon his Face, but a Vail 
 put upon that Glory. But now the Vail 
 *Cor.3. upon his Face is done away in Chrift, 
 and we all with of en Face, as in a Glafs, 
 behold the Glory of the Lord. Now are 
 the greateft Truths and Promifes no more 
 mask'd under Types and Shadows, but 
 expofed unto us with open Face. No Pre- 
 cepts can be plainer or better than thofe 
 which are given us by our Saviour. Were 
 all the Philofophers of former Ages, were 
 all the Prophets that ever lived, were all 
 the Angels that are in Heaven, fummon'd 
 to meet and confult together, to prefcribe 
 Laws, and to propofe Motives to Human 
 Nature, they could not add one ufeful 
 thing to what Chrift has revealed. He 
 has forbidden whatever difhonours God, 
 difturbs the World, or weakens and ble- 
 mifhes Human Nature, as Pride, Cove- 
 toufnefs, Senfuality, and all the other Sins 
 that flow from them ; and on the contra- 
 ry, has commanded whatever tends to 
 the Glory of our Creator, to the general 
 Welfare of Mankind, and the Eafe and 
 
 Com-
 
 CONCLUSION. 
 
 Comfort of every fmgle Perfon ; as, Faith 
 in God for ouivSupport under all the Un- 
 certainties ^of this World ; Love to him, 
 that we may enjoy him, and fo be happy 
 and blefTed in him ; mutual Love to one 
 another, and all the Vertues thence ari- 
 fing, Meeknefs, "Patience, and Humility, 
 that we may be eafy to our felves, and 
 alfo helpful each to other. And laftly, 
 that we may want nothing to perfwade 
 or afiift (incere Obedience to thefe Pre- 
 cepts, our Saviour allures us of God's 
 Grace to ftrengthen our Weaknefs and 
 Infirmities. He threatens everlafting 
 Woes to obftinate and impenitent Sinners, 
 and he promifes eternal Happinefs to eve- 
 ry true and faithful Penitent. We may 
 add farther, that this Revelation by Chrift 
 is the very lafl Revelation, that God will 
 ever make to the World, and therefore 
 we ought to have the greateft Regard 
 imaginable to what he has delivered to us 
 as the Mind and Will of God. All for- 
 mer Revelations were but Introductions 
 to this, carnal Ordinances, fays the A- 
 poftle, imfofed on the Jews tiU the 
 of Reformation. This Time of Reforma- 
 tion was the Difpenfation of the^ Gofpel 
 by our Saviour. God, who at jundvy Times Heb, 
 and in divers Manners fyake in Times faft z * 
 unto the Fathers ly the Trofbets, has in 
 thefe lajt 'Days ffoken unto us by his Son. 
 
 The
 
 368 The CONCLUSION. 
 
 The Gofpel therefore is the laft Eftfcpvery 
 and Attempt of the Divine Wifdom for 
 the Reformation of the World ; nothing 
 has fmce appear'd, or ever will appear by 
 Divine Authority and Appointment, to 
 make the leaft Alteration in it. If ever 
 we aim at or expedt eternal Happinefs, 
 it muft be in the Way which Chrift has 
 taught us, upon thofe Terms, upon that 
 Faith, and that Scheme of Piety and Ver- 
 tue, which He has prefcribed to us. Let 
 us therefore pray in the Words of our 
 moft excellent Church, "Bleffed Lord, who 
 haft caufed all holy Scriptures to le written 
 for our Learning ; Grant that we may in 
 fuch wife hear them, read, mark* learn, 
 and inwardlf dige ft them, that by Tatience 
 and Comfort of thy holy Word> we may em- 
 Irace and ever hold faft the llejjed Hofe of 
 everlafting Life, which thou haft given in 
 our Saviour Jefets Chrift. Amen. 
 
 FINIS. 


 
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